UNIVERSITY    OF    CALIFORNIA    PUBLICATIONS 

IN 

AMERICAN    ARCHAEOLOGY   AND    ETHNOLOGY 

Vol.  12,  No.  6,  pp.  219-248  February  24,  1917 


TUBATULABAL  AND  KAWAIISU 
KINSHIP  TERMS 


BY 

EDWARD  WINSLOW  GIFFORD 


UNIVERSITY  OF  CALIFORNIA  PRESS 
BERKELEY 


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Pp.  166-377.    January,  1907  _ _ _ _ 2.25 

Index,  pp.  379-392. 
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344  pp.    June,  1905   _ _ _ 8.50 

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Pp.  1-47.    April,  1906 _ _...       .50 

2.  Contribution  to  the  Physical  Anthropology  of  California,  based  on  col- 

lections in  the  Department  of  Anthropology  of  the  University  of 
California,  and  in  the  U.  S.  National  Museum,  by  Ales  Hrdlicka. 
Pp.  49-64,  with  5  tables;  plates  1-10,  and  map.  June,  1906 „...  .75 

3.  The  Shoshonean  Dialects  of  California,  by  A.  L.  Kroeber.    Pp.  65-166. 

February,  1907  _ „ 1.50 

4.  Indian  Myths  from  South  Central  California,  by  A.  L.  Kroeber.    Pp. 

167-250.     May,  1907  _ _ 76 

5.  The  Washo  Language  of  East  Central  California  and  Nevada,  by  A.  L. 

Kroeber.    Pp.  251-318.    September,  1907  „ 75 

6.  The  Religion  of  the  Indians  of  California,  by  A.  L.  Kroeber.    Pp.  319- 

356.     September,  1907  .50 

Index,  pp.  357-374. 
Vol.  5.      1.  The  Phonology  of  the  Hupa  Language;  Part  I,  The  Individual  Sounds, 

by  Pliny  Earle  Goddard.    Pp.  1-20,  plates  1-8.    March,  1907  . S5 

2.  Navaho  Myths,  Prayers  and  Songs,  with  Texts  and  Translations,  by 

Washington  Matthews,  edited  by  Pliny  Earle  Goddard.  Pp.  21-63. 
September,  1907  .75 

3.  Kato  Texts,  by  Pliny  Earle  Goddard.    Pp.  65-238,  plate  9.    December, 

1909    2.50 

4.  The  Material  Culture  of  the  Klamath  Lake  and  Modoc  Indians   of 

Northeastern  California  and  Southern  Oregon,  by  8.  A.  Barrett. 

Fp.  239-292,  plates  10-25.    June,  1910 .75 

5.  The  Chimariko  Indians  and  Language,  by  Roland  B.  Dixon.    Pp.  293- 

880.     August,  1910  1.00 

Index,  pp.  381-384. 

Vol.  6.      1.  The  Ethno-Geography  of  the  Porno  and  Neighboring  Indians,  by  Sam- 
uel Alfred  Barrett    Pp.  1-332,  maps  1-2.    February,  1908  3.25 

2.  The  Geography  and  Dialects  of  the  Miwok  Indiana,  by  Samuel  Alfred 

Barrett.    Pp.  333-368,  map  3. 

S.  On  the  Evidence  of  the  Occupation  of  Certain  Regions  by  the  Miwok 
Indians,  by  A.  L.  Kroeber.   Pp.  369-380.   Nos.  2  and  3  in  ome  cover. 

February,  1908  ..._ „ JW 

Index,  pp.  381-400. 


UNIVERSITY    OF    CALIFORNIA    PUBLICATIONS 

IN 

AMERICAN    ARCHAEOLOGY   AND    ETHNOLOGY 

Vol.  12,  No.  6,  pp.  219-248  February  24,  1917 


TUBATULABAL   AND   KAWAIISU 
KINSHIP  TERMS 

BY 
EDWAED  WINSLOW  GIFFOED 


CONTENTS 

PAGE 

Introduction    219 

Phonetic  Transcription  220 

Tiibatulabal  220 

Kawaiisu   228 

Comparison    232 

Tiibatulabal  and  Kawaiisu  ... 232 

Kawaiisu,  Kaibab  Paiute,  and  Uintah  Ute  244 

INTEODUCTION 

In  November  and  December,  1915,  the  writer  was  engaged  in  an 
examination  of  the  tribes  inhabiting  the  eastern  and  southern  slopes 
of  the  San  Joaquin  drainage  basin  to  determine  the  limits  in  California 
of  social  and  ceremonial  organization  on  the  basis  of  dual  divisions.1 
Among  the  tribes  visited  were  the  Tiibatulabal  of  the  Kern  River 
region  in  the  southern  Sierra  Nevada  and  the  adjoining  Kawaiisu  of 
the  Tehachapi  Mountains  at  the  southern  end  of  the  San  Joaquin 
Valley.  Both  of  these  Shoshonean  groups  lack  the  dual  organization 
for  which  the  writer  was  seeking.  The  kinship  systems  of  these  two 
peoples  are  of  especial  interest,  however,  and  the  facts  about  them  are 
presented  in  the  following  pages.  Important  features  of  these  systems 
are  the  use  of  single  terms  for  reciprocal  relationships  (identical- 
reciprocals),  the  use  of  diminutive  suffixes,  and  the  use  of  terms  and 
suffixes  denoting  the  condition  of  connecting  relatives. 


1  Dichotomous  Social  Organization  in  South  Central  California,  Univ.  Calif. 
Publ.  Am.  Arch.  Ethn.,  xi,  291-296,  1916. 


220  University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 

The  Tiibatulabal  and  their  closely  related  western  neighbors,  the 
Bankalachi,  form  one  of  the  four  primary  linguistic  branches  of  the 
Shoshonean  family,  known  as  the  Kern  River  branch.2  The  remaining 
branches  are  the  Plateau,  the  Southern  California,  and  the  Pueblo. 
Compared  with  the  territory  of  the  Plateau  branch  that  of  the  Kern 
Eiver  branch  is  infinitesimally  small.  Perhaps  it  is  in  consequence  of 
this  limited  geographic  range  that  scarcely  a  feature  of  the  Tiiba- 
tulabal kinship  nomenclature  proves  to  be  unique,  and  this  in  spite 
of  the  linguistic  divergence  exhibited  by  the  Tiibatulabal  language. 

The  Kawaiisu,  the  southern  neighbors  of  the  Tiibatulabal,  who  are 
also  to  be  discussed,  speak  a  dialect  of  Ute-Chemehuevi,3  and  are 
included  in  the  great  Plateau  branch  of  the  Shoshonean  stock.  As 
will  be  pointed  out  in  the  comparative  portion  of  this  paper,  it  appears 
probable  that  the  Kawaiisu  and  Tiibatulabal  kinship  systems  have 
affected  each  other  on  account  of  the  contact  of  the  two  peoples. 

Thanks  are  due  Dr.  Edward  Sapir  for  the  use  of  his  unpublished 
notes  on  Kaibab  Paiute  and  Uintah  Ute  relationship  terms. 

PHONETIC  TRANSCRIPTION 

In  this  paper  e  =  sh,  tc  =  eh  as  in  church,  6  =  aw  as  in  law,  ii  =  u 
as  in  run,  and  11  — ng  as  in  sing.  The  sound  represented  by  ii  is 
neutral  and  is  not  to  be  understood  as  identical  with  German  ii.4  A 
period  on  the  line  between  two  vowrels  indicates  that  they  have  their 
ordinary  phonetic  value  and  do  not  form  a  diphthong. 

TUBATULABAL 

Forty  Tiibatulabal  terms  of  relationship  were  obtained.  These 
include  identical-reciprocals  with  diminutive  suffixes.  The  diminu- 
tive suffix  -bin  or  -vin  is  often  added  to  an  identical-reciprocal  term 
to  indicate  the  younger  generation  of  the  reciprocal  relationship  ex- 
pressed by  the  single  term,  as  aka  (father's  father)  and  aka&ift  (son's 
child,  m.  s.).  The  terms  applied  to  relatives  by  marriage  upon  the 
death  of  the  connecting  relative  have  been  omitted  in  the  above  figure. 
The  term  for  grandparent  and  grandchild  following  the  death  of  the 
connecting  relative  is  included,  however,  as  it  is  a  special  term  (hoki), 


2  A.  L.  Kroeber,  Shoshonean  Dialects  of  California,  Univ.  Calif.  Publ.  Am. 
Arch.  Ethn.,  iv,  97,  98,  100,  1907. 

s  A.  L.  Kroeber,  Shoshonean  Dialects  of  California,  Univ.  Calif.  Publ.  Am. 
Arch.  Ethn.,  iv,  97,  98,  100,  110,  1907. 

4  See  the  discussion  of  such  sounds  by  A.  L.  Kroeber,  Shoshonean  Dialects  of 
California,  Univ.  Calif.  Publ.  Am.  Arch.  Ethn.,  iv,  90,  91,  1907. 


1917]  Gifford:  Tubatulabal  and  Kawaiisu  Kinship  Terms  221 

and  not  merely  the  ordinary  term  plus  a  suffix  as  in  the  case  of  rela- 
tives by  affinity.  The  terms  applied  to  five  such  relatives  by  marriage 
upon  the  death  of  the  connecting  relatives  were  obtained.  The  suffix 
-paiyiiii  or  -piiniri  is  added  in  these  cases,  apparently  with  some  such 
meaning  as  ' '  used  to  be ; "  for  this  is  the  meaning  given  for  the  analo- 
gous Kawaiisu  suffix  -puni  or  -repuni.  Doubtless  the  suffix  is  added 
to  other  Tubatulabal  terms  of  affinity  besides  the  five  mentioned,  but 
examples  were  not  obtained.  It  is  not  unlikely  also  that  the  term 
nawasu  (child's  spouse's  parent)  is  changed  upon  the  death  of  one  of 
the  connecting  relatives,  just  as  the  corresponding  Kawaiisu  term 
teeni  is  changed  (see  p.  232).  The  Tubatulabal  term  kali  (father's 
sister's  husband)  and  its  identical-reciprocal  take  the  suffix  -paiyiiii 
or  -puniii  (see  p.  222).  On  this  account  it  is  suspected  that  all  other 
analogous  terms  for  aunts,  uncles,  nieces,  and  nephews  by  affinity  like- 
wise take  this  suffix.  However,  information  on  this  point  was  not 
obtained. 

In  the  following  list  m.  s.  and  w.  s.  stand  respectively  for  "man 
speaking"  and  "woman  speaking." 


TUBATULABAL  EELATIONSHIP  TERMS5 

ana.  Father  (before  death  of  a  child,  that  is  to  say,  before  the  death  of  a 
brother  or  sister  of  the  speaker).  Eeciprocal:  tumu  (son,  daughter). 
Compare  kumu  (father),  abu  (mother),  and  iimu  (mother). 

kumu.  Father  (after  death  of  a  child,  that  is  to  say,  after  the  death  of  a 
brother  or  sister  of  the  speaker),  father's  older  brother,  mother's  sister's 
husband  older  than  father,  stepfather.  Eeciprocals:  tumu  (son;  daughter; 
brother's  child,  m.  s.;  wife's  sister's  child),  aiyawutawa  (stepson),  ano- 
ciwan  (stepdaughter).  It  is  interesting  to  note  that  kumu,  the  term  for 
father's  older  brother,  is  used  for  stepfather,  while  yugu,  the  term  for 
mother's  younger  sister,  is  used  for  stepmother. 

abu.  Mother  (before  death  of  a  child,  that  is  to  say,  before  the  death  of  a 
brother  or  sister  of  the  speaker).  Eeciprocal:  tumu  (son,  daughter). 
Compare  iimii  (mother),  ana  (father),  and  kumu  (father). 

iimu.  Mother  (after  the  death  of  a  child,  that  is  to  say,  after  the  death  of  a 
brother  or  sister  of  the  speaker),  mother's  older  sister,  father's  brother's 
wife  older  than  mother.  Eeciprocal:  tumu  (son;  daughter;  sister's  child, 
w.  s. ;  husband's  brother's  child). 


5  The  terms  anociwan,  kunan,  pauwan,  soiyin,  tohan,  wiinin,  and  yuguan  were 
always  given  with  the  terminal  -n,  which  means  "my"  (see  A.  L.  Kroeber,  Notes 
on  Shoshonean  Dialects  of  Southern  California,  Univ.  Calif.  Publ.  Am.  Arch. 
Ethn.,  vin,  262,  1909).  The  terms  agist,  amust,  hiimiibic,  impaiyis,  wasumbis, 
wo.ict,  and  ya.ubic  were  never  given  with  the  terminal  -n.  The  remaining  terms 
were  given  both  with  and  without  it,  and  are  here  listed  without  it.  In  ref- 
erence, and  sometimes  in  address,  the  suffix  -nun,  also  with  the  meaning  "my," 
is  added  to  the  term  as  in  wasumbisnun,  tohanun,  and  kutcinun. 


222  University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 

tumu.  Son,  daughter,  brother's  child  (m.  s.),  sister's  child  (w.  s.),  half  brother's 
child  (m.  s.),  half  sister's  child  (w.  s.),  husband's  brother's  child,  wife's 
sister's  child.  Eeciprocals:  ana  (father),  abu  (mother),  kumu  (father, 
father's  older  brother,  mother's  sister's  husband  older  than  father),  umii 
(mother,  mother's  older  sister,  father's  brother's  wife  older  than  mother), 
tohan  (father's  younger  brother,  mother's  sister's  husband  younger  than 
father),  yugu  (mother's  younger  sister,  father's  brother's  wife  younger 
than  mother). 

patci.  Older  brother,  older  half  brother,  male  cousin  older  than  speaker.  Ee- 
ciprocal:  nalawi  (younger  brother,  younger  sister,  younger  half  brother, 
younger  half  sister,  cousin  younger  than  speaker). 

nalawi.  Younger  brother,  younger  sister,  younger  half  brother,  younger  half 
sister,  cousin  younger,  than  speaker.  Reciprocals:  kutci  (older  sister, 
older  half  sister,  female  cousin  older  than  speaker),  patci  (older  brother, 
older  half  brother,  male  cousin  older  than  speaker). 

kutci.  Older  sister,  older  half  sister,  female  cousin  older  than  speaker.  Eecip- 
rocal:  nalawi  (younger  brother,  younger  sister,  younger  half  brother, 
younger  half  sister,  cousin  younger  than  speaker). 

impaiyis.  Brother  (w.  s.),  male  cousin  (w.  s.),  sister  (m.  s.),  female  cousin 
(m.  s.).  Eeciprocal:  impaiyis. 

tohan.  Father's  younger  brother,  mother's  sister's  husband  younger  than  father. 
Eeciprocal:  tumu  (brother's  child,  m.  s.;  wife's  sister's  child). 

yugu.  Mother's  younger  sister,  mother's  younger  half  sister,  father's  brother's 
wife  younger  than  mother,  stepmother.  Eeciprocals:  tumu  (sister's  child, 
w.  s.;  half  sister's  child,  w.  s.;  husband's  brother's  child),  aiyawutawa 
(stepson),  anociwan  (stepdaughter).  It  is  interesting  to  note  that  yugu, 
the  term  for  mother's  younger  sister,  is  used  for  stepmother,  while  kumu, 
the  term  for  father's  older  brother,  is  used  for  stepfather. 

aiyawutawa.    Stepson.    Eeciprocals:  kumu  (stepfather),  yugu  (stepmother). 

anociwan.     Stepdaughter.     Eeciprocals:  kumu  (stepfather),  yugu  (stepmother). 

pauwan.  Father's  sister,  mother's  brother's  wife.  Eeciprocal :  amust  (brother's 
child,  w.  s.;  husband's  sister's  child). 

amust.  Brother's  child  (m.  s.),  husband's  sister's  child.  Eeciprocal:  pauwan 
(father's  sister,  mother's  brother's  wife). 

kali.  Mother's  brother,  father's  sister's  husband.  Eeciprocal:  kalibin  (sister's 
child,  m.  s. ;  wife's  brother's  child). 

kalibin.  Sister's  child  (m.  s.),  wife's  brother's  child.  Eeciprocal:  kali  (mother's 
brother,  father's  sister's  husband).  Kalipaiyiiii.  Wife's  brother's  child 
(after  death  of  wife),  father's  sister's  husband  (after  death  of  father's 
sister).  It  does  not  seem  likely  that  the  ending  -paiyiin  is  added  to  kali 
with  the  meaning  mother's  brother  or  sister's  child  (m.  s.),  as  the  rela- 
tionship is  one  of  blood,  not  marriage. 

aka.  Father's  father.  Eeciprocal:  akabin  (son's  child,  m.  s.).  It  probably 
applies  also  to  collateral  relatives  (see  agist). 

akabin.  Son's  child  (m.  s.).  Eeciprocal:  aka  (father's  father).  It  probably 
applies  also  to  collateral  relatives  (see  agist). 

apa.  Father's  mother.  Eeciprocal:  apavin  (son's  child,  w.  s.).  It  probably 
applies  also  to  collateral  relatives  (see  agist). 

apavin.  Son's  child  (w.  s.).  Eeciprocal:  apa  (father's  mother).  It  probably 
applies  also  to  collateral  relatives  (see  agist) . 


1917]  Gifford:  Tiibatulabal  and  Kawaiisu  Kinship  Terms  223 

agist.  Mother's  father.  Eeeiprocal:  agistbin  (daughter's  child,  m.  s.).  Inas- 
much as  utsu  (mother's  mother)  and  its  reciprocal  utsubin  (daughter's 
child,  w.  s.)  apply  to  collateral  as  well  as  to  lineal  relatives,  the  term 
agist  and  its  reciprocal  agistbin,  being  analogous,  doubtless  apply  like- 
wise to  collateral  as  well  as  lineal  relatives. 

agistbin.  Daughter's  child  (m.  s.).  Eeeiprocal:  agist  (mother's  father).  It 
probably  applies  also  to  collateral  relatives  (see  agist). 

utsu.  Mother's  mother,  mother's  mother's  sister,  mother's  mother's  half  sister. 
Eeeiprocal:  utsubin  (daughter's  child,  w.  s.;  sister's  daughter's  child, 
w.  s.;  half  sister's  daughter's  child,  w.  s.). 

utsubin.  Daughter's  child  (w.  s.),  sister's  daughter's  child  (w.  s.),  half  sister's 
daughter's  child  (w.  s.).  Eeciproeal:  utsu  (mother's  mother,  mother's 
mother's  sister,  mother's  mother's  half  sister). 

hoki.  Grandparent  or  grandchild  (after  the  death  of  the  connecting  relative). 
Eeeiprocal:  hoki. 

saka.     Great-grandparent.     Eeeiprocal:  sakabin   (great-grandchild). 

sakabin.     Great-grandchild.     Eeeiprocal:   saka  (great -grandparent). 

kuiian.     Husband.     Eeeiprocal:   soiyin   (wife). 

soiyin.     Wife.     Eeeiprocal:  kunan  (husband). 

wo.ict.     Co-wife,  co-husband.     Eeeiprocal:  wo.ict. 

wasumbis.  Spouse's  parent,  wife's  mother's  sister.  Eeciprocals:  tasi  (son's 
wife),  wiinin  (daughter's  husband).  Wasumpaiyiin  or  wasumbisipiinin. 
Spouse's  parent  (after  death  of  spouse). 

tasi.  Son's  wife.  Eeeiprocal:  wasumbis  (spouse's  parent).  Tasipaiyiin.  Son's 
wife  (after  death  of  speaker's  son). 

wiinin.  Daughter's  husband,  half  sister's  daughter's  husband.  Eeeiprocal: 
wasumbis  (spouse's  parent),  wiiniupaiyiin  or  wuniupiinin.  Daughter's 
husband  (after  death  of  speaker's  daughter). 

ya.ubic.     Wife's  brother.     Eeeiprocal:  piya  (sister's  husband). 

piya.°  Sister's  husband,  half  sister's  husband,  husband's  brother,  daughter's 
daughter's  husband  (w.  s.).  Eeciprocals:  tugu  (brother's  wife),  ya.ubic 
(wife's  brother),  yuguan  (wife's  sister,  wife's  mother's  mother).  Piya- 
paiyiin.  Sister's  husband  (after  death  of  speaker's  sister,  w.  s.).7 

yuguan.  Wife's  sister,  wife's  half  sister,  wife's  mother's  mother.  Eeeiprocal: 
piya ,  (sister 's  husband,  half  sister's  husband,  daughter's  daughter's 
husband). 

tugu.  Brother's  wife,  daughter's  son's  wife  (w.  s.).  Eeciprocals:  hiimiibic 
(husband's  sister),  piya  (husband's  brother). 

hiimiibic.     Husband's  sister.     Eeeiprocal:  tugu  (brother's  wife). 

nawasu.     Child's  spouse's  parent.     Eeeiprocal:  nawasu. 

There  are  certain  relationships  about  which  the  statements  of  in- 
formants are  unsatisfactory  or  contradictory.  These  are  discussed  in 
the  following  paragraphs  and  table.  In  the  table  the  terms  which  I 
have  considered  as  most  likely  correct  are  italicized. 

By  one  informant  anociwan  was  given  for  daughter,  by  the  same 
informant  and  one  other  for  brother's  daughter  (m.  s.),  and  by  a  third 


s  One  informant  applied  this  term  also  to  wife's  brother,  wife's  sister,  and 
brother's  wife  (m.  s.). 

T  Doubtless  the  ending  -paiyiin  is  suffixed  to  piya  used  in  other  ways,  and  to 
ya.ubie,  yuguan,  hiimiibic,  and  tugu,  following  the  death  of  the  connecting  rela- 
tive. The  above  example,  however,  is  the  only  one  obtained. 


224 


University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 


informant  for  wife's  sister's  daughter.  The  third  informant  also 
gave  aiyawutawa  for  wife's  sister's  son.  In  the  list  on  page  222  the 
meanings  of  these  two  terms  appear  as  stepdaughter  and  stepson  re- 
spectively, as  these  are  the  only  positively  ascertained  meanings. 

Mrs.  John  Nicolas,  a  Kernville  Tiibatulabal,  gave  osambis  as  the 
term  for  sister's  child  (w.  s.).  She  was  very  positive  about  it,  and 
although  it  was  obtained  from  no  one  else,  it  may  represent  a  dialectic 
difference.  An  Onyx  (South  Fork  of  Kern  River)  informant,  Tom 
Pope,  stated  that  the  people  about  Kernville,  on  the  main  Kern  River, 
used  certain  terms  which  were  not  used  on  the  South  Fork.  He 
mentioned  as  an  example  the  term  hoki,  which  is  the  term  for  a  grand- 
parent or  grandchild  following  the  death  of  the  connecting  relative. 
According  to  Mrs.  Nicolas,  there  were  two  terms  for  great-grand- 
parents, saka  for  great-grandfather,  ipi  for  great-grandmother,  with 
reciprocals  sakabin  and  ipibin.  Other  informants  gave  saka  for  both 
grandparents.  This,  too,  may  be  a  dialectic  difference.  As  shown  in 
the  case  of  the  Miwok,  such  variations  in  a  relationship  system  may 
occur  within  a  few  miles.8 


Bill 
Chico 

kali 

yuguan 
piya 

Petra 
Miranda 

Clotilda    Tom 
L.  Gomez  Pope 

tumu   kali  bin 

piya     yuguan 
piya     piya 
piya    piya 
tugu    tugu 

Mrs.  John 
Nicolas 
kalibin 

yuguan 
piya 
tugu 
hiimiibic 
patci 
anakutcim 

Indian 
Henry 

aiyawutawa 
aiiociwan 
tugu 
kumobic 
tugu 
hiimiibic 
piya 
tugu 

kumobic 
tumubic 
kumoanana 
impaiyis 
anakutcim 

UNCERTAIN  USAGES  OF  TERMS* 
Relationship  Informants 

Bill  Petra  Clotil( 

Chico  Miranda         L.  Gon 

Wife's  sister's  child 

Wife's  sister 
Sister's  husband  (w.  s.) 
Brother's  wife  (m.  s.) 
Husband's  sister 
Wife's  sister's  husband 
Husband's  brother's  wife 

*  After  this  table  was  in  type  the  following  terms  for  brothers-in-law  and  sisters-in-law  were 
secured  from  Mrs.  Mary  Imitirio,  a  Tiibatulabal  woman  living  on  Tule  River  Indian  Reser- 
vation, Tulare  County,  California:  Wife's  brother,  piya ;  sister's  husband  (m.  s. ),  piya ;  wife's 
sister,  yuguan ;  sister's  husband  (w.  s.),  piya;  husband's  brother,  ya.ubic ;  brother's  wife 
(w.  s. ),  tugu ;  husband's  sister,  hiimiibic,  brother's  wife  (w.  s.),  tugu. 

The  analysis  of  the  Tiibatulabal  terms  of  relationship  in  the  suc- 
ceeding table  is  on  the  basis  of  the  eight  categories  set  forth  by  Dr. 
A.  L.  Kroeber.9  His  eighth  category,  "Condition  of  the  connecting 
relative,"  is  here  amplified  in  meaning  so  as  to  cover  the  change  of 
terms  for  father  and  mother  following  the  death  of  one  or  more  of 
their  children  (see  abu  and  umu  =  mother,  ana  and  kumu  —  father, 


«E.  W.   Gifford,  Miwok  Moieties,  Univ.  Calif.  Publ.  Am.  Arch.  Ethn.,  xn, 
172-174,  1916.    Compare  the  meanings  of  ate,  kole,  and  tcale. 

9  Classificatory  Systems  of  Eelationship,  Journ.  Eoy.  Anthr.  Inst.,  xxxix,  78, 
1909. 


1917]  Gifford:  Tilbatuldbal  and  Kawaiisu  Kinship  Terms  225 

in  the  preceding  list  on  p.  222.)     The  cross  used  in  the  following  table 
indicates  the  expression  of  a  category  by  a  term. 

In  the  following  table  the  category  "Generation"  is  undoubtedly 
expressed  by  more  terms  than  would  be  the  case  if  fuller  genealogical 

CATEGORICAL  ANALYSIS  OF  TUBATULABAL  KINSHIP  TERMS 

Condition 

Blood  Sex  of  Age  in      of  con- 

Gener-         or        Lineal  or    Sex  of  connecting   Sex  of    gener-      necting 


Term 

ation 

marriaj 

?e  collateral  relative 

relative     speaker    ation 

relati' 

abu 

X 

X 

X                X 

X 

agist 

X 

X 

X 

X 

agistbin 

X 

X 

X                X 

aiyawutawa 

X 

X 

X 

aka 

X 

X 

X 

X 

akabin 

X 

X 

X                 X 

.... 

amust 

X 

.... 

X 

X                X 

.... 

ana 

X 

X 

X                X 

X 

anociwan 

X 

x 

X 

apa 

x 

x 

X 

x 

ir  ** 

apavin 

X 

X 

X                 X 

.... 

hoki 

X 

X 

X 

htimiibie 

X 

X 

X 

X                X 



impaiyis 

X 

x 

kalibin 

X 

X 

X                X 

X 

kali 

X 



X                X 

X 

X 

kumu 

X 

X 

X 

X 

kunan 

X 

X 

X 

X 

kutci 

X 

X 

X 

X 

nalawi 

X 

X 

X 

nawasu 

X 

X 

patci 

X 

X 

X 

X 

pauwan 

X 

X                X 

x 

piya 

X 

X 

X 

saka 

x 

x 

x 

sakabiii 

x 

x 

x 

soiyin 

X 

X 

X 

X 

tasi 

X 

X 

X 

X 

X 

tohan 

X 

X                 X 

X 

tugu 

x 

X 

o 

tumu 

x 

utsu 

x 

x 

X 

x 

utsubin 

X 

X 

X                X 



iimii 

X 

X 

X 

X 

wasumbis 

X 

X 

X 

wo.ict 

x 

x 

wiifiin 

X 

X 

X 

X 

X 

ya.ubic 

X 

X 

X 

X                 X 

yugu 

X 

.... 

X 

X 

yuguan 

X 

X 

X                X 

Terms* 

36 

31 

10           25 

17           11             7 

11 

*  Number  of  terms  in  which  each  category  is  expressed. 


226  University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 

evidence  were  available,  for  terms  of  affinity,  such  as  hiiraiibic  (hus- 
band's sister)  and  ya.ubic  (wife's  brother),  would  probably  be  found 
to  refer  to  more  than  one  generation  just  as  do  piya  (sister's  husband  ; 
daughter's  daughter's  husband,  w.  s.),  tugu  (brother's  wife;  daugh- 
ter's son's  wife,  w.s.),  and  yuguan  (wife's  sister;  wife's  mother's 
mother).  Even  with  this  reduction,  however,  the  category  "Gener- 
ation" would  stand  out  as  one  of  those  most  frequently  expressed. 
Probably  the  category  ' '  Condition  of  connecting  relative ' '  really  finds 
expression  in  far  more  terms  than  it  appears  to  in  the  following  table, 
for,  as  already  mentioned,  further  investigation  will  doubtless  demon- 
strate that  the  suffix  -paiyiifi  or  -piinifi  is  added  to  all  of  the  terms  of 
affinity  upon  the  death  of  the  connecting  relative.  If  such  is  found 
to  be  the  case,  the  number  of  terms  in  which  this  category  finds  ex- 
pression will  be  doubled. 

The  fragmentary  genealogy  on  page  227  is  presented  for  the  purpose 
of  demonstrating  the  use  of  the  Tiibatulabal  relationship  terms.  The 
genealogy  was  supplied  by  Wanamut  (number  11  in  the  genealogy), 
who  is  otherwise  known  as  Mrs.  Mercedes  Linares,  and  by  her  daughter 
Tcaigump  (19),  otherwise  known  as  Mrs.  Clotilda  Linares  Gromez. 
Names  in  italics  are  those  of  women. 

The  following  kinship  terms  were  obtained  from  Wanamut  (11) 
and  Tcaigump  (19)  as  applied  between  them  and  the  individuals  ap- 
pearing in  the  above  genealogy : 

I  calls  11  hoki   (daughter's  daughter  following  death  of  1's  daughter;   11 
calls  1  hoki  (mother's  father  following  death  of  11 's  mother).    1  calls  19  sakabin 
(daughter's  daughter's  daughter);  19  calls  1  saka  (mother's  mother's  father). 

3  calls  11  tumu  (daughter) ;  11  calls  3  iimii  (mother  following  the  death  of 
a  child).  3  calls  19  utsubin  (daughter's  daughter);  19  calls  3  utsu  (mother's 
mother). 

5  calls  11  tumu  (sister's  daughter);  11  calls  5  yugu  (mother's  younger 
sister).  5  calls  19  utsubin  (sister's  daughter's  daughter);  19  calls  5  utsu 
(mother's  mother's  sister). 

6,  7,  and  8  call  11  tumu  (wife's  sister's  daughter);  11  calls  6,  7,  and  8  tohan 
(mother's  sister's  husband  younger  than  father).  19  calls  6,  7,  and  8  nothing; 
no  reason  was  given. 

9  calls  11  nalawi  (younger  sister);  11  calls  9  kutci  (elder  sister).  9  calls 
19  tumu  (sister's  daughter);  19  calls  9  iimii  (mother's  older  sister). 

II  calls   10   piya    (sister's   husband).      10    calls    19   tumu    (wife's    sister's 
daughter);  19  calls  10  kumu  (mother's  sister's  husband  older  than  father). 

11  calls  19  tumu  (daughter).     19  calls  11  iimii  (mother  following  the  death 
of  a  child,  that  is,  my  brother  or  sister). 

12  calls  11  soiyin  (wife);  11  calls  12  kunan  (husband). 

14  calls  11  yugu  (mother's  younger  sister);  11  calls  14  tumu  (sister's 
daughter).  14  calls  19  nalawi  (younger  half  sister);  19  calls  14  kutci  (older 
half  sister). 


1917] 


Gifford:  Tiibatulabal  and  Kawarisu  Kinship  Terms 


227 


II        ^ 


^J  a1  c: 

CD     SB     «—  ' 

•  F  ff 


I_U 


228  University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 

15  calls  11  umii  (mother  following  the  death  of  a  child);  11  calls  15  tumu 
(daughter).     15  calls  19  nalawi  (younger  half  sister);  19  calls  15  kutci   (older 
half  sister). 

16  calls  11  wasumbis   (wife's  mother);   11  calls  16  wiinin   (daughter's  hus- 
band).    16  calls  19  yuguan  (wife's  half  sister);  19  calls  16  piya  (half  sister's 
husband). 

17  calls  11  iimii  (mother  following  the  death  of  a  child);  11  calls  17  tumu 
(daughter).    17  calls  19  nalawi  (younger  sister);  19  calls  17  kutci  (older  sister). 

20,  21,  and  22  call  11  iimii  (mother  following  the  death  of  a  child) ;  11  calls 
20,  21,  and  22  tumu  (son).  20,  21,  and  22  call  19  kutci  (older  sister);  19  calls 
20,  21,  and  22  nalawi  (younger  brother).  20,  21,  and  22  call  19's  children 
kalibin  (sister's  child)  ;  19 's  children  call  20,  21,  and  22  kali  (mother's  brother). 

23  calls   11   wasumbis    (husband's   mother);    11   calls   23   tasi    (son's   wife). 
23  calls  19  hiimubic  (husband's  sister);  19  calls  23  tugu  (brother's  wife). 

24  and  25  call  11  utsu  (mother's  mother);  11  calls  24  and  25  utsubin  (daugh- 
ter's daughter).     24  and  25  call  19  yugu    (mother's  younger  half  sister);    19 
calls  24  and  25  tumu  (half  sister's  daughter). 

26  calls  11  yuguan  (wife's  mother's  mother);  11  calls  26  piya  (daughter's 
daughter's  husband).     26  calls  19  wasumbis   (wife's  mother's  half  sister);   19 
calls  26  wiinin  (half  sister's  daughter's  husband). 

27  and  28  call  11  apa  (father's  mother);  11  calls  27  and  28  apavin   (son's 
child).     27  and  28  call  19  pauwan   (father's  sister);  19  calls  27  and  28  amust 
(brother's  child). 

29  calls  11  saka  (mother's  mother's  mother);  11  calls  29  sakabin  (daughter's 
daughter's  daughter).  29  calls  19  utsu  (mother's  mother's  half  sister);  19  calls 
29  utsubin  (half  sister's  daughter's  daughter). 

12  calls  24  and  25  agistbin  (daughter's  daughter):  24  and  25  call  12  agist 
(mother's  father). 

KAWAIISU 

Forty-three  Kawaiisu  terms  of  relationship10  were  obtained ;  these 
include  ten  terms  which  are  exact  reciprocals  except  that  they  have 
diminutive  suffixes.  As  with  the  Tiibatulabal  system,  there  are  a 
number  of  terms  which  take  a  suffix,  said  to  mean  "used  to  be,"  to 
indicate  the  death  of  the  connecting  relative.  In  Kawaiisu  this  suffix 


10  The  terms  for  wife's  sister's  husband  and  husband's  brother's  wife  were 
not  ascertained  to  my  satisfaction.     The  evidence  stands  as  follows: 
'Relationship  Informants 

J.  Nichols        M.  Williams         A.  Brown  R.  Williams 

Wife 's  sister 's  husband  nawabiu  atamwoni      pavini 

saka.ini 

Husband's  brother's  wife  nama.ini        nama.ini        nama.ini 

patcini 
nabuzieni 

Mrs.  Eefugia  Williams  stated  that  the  terms  pavini  and  saka.ini  are  applied 
according  to  the  ages  of  the  women  concerned,  not  according  to  the  ages  of  the 
two  men.  This  is  in  line  with  the  Kawaiisu  method  of  classifying  aunts  and 
uncles  by  affinity  (see  p.  235).  Mrs.  Williams  also  stated  that  the  term  nabuzieni 
becomes  nabuzirepuni  following  the  death  of  the  connecting  relative.  The  use 
of  the  terms  brother  and  sister  for  these  two  relationships  is  paralleled  in  the 
analogous  Tiibatulabal  data  (see  table  of  "Uncertain  Usages  of  Terms,"  p.  224). 


1917]  Gifford:  Tubatulabal  and  Kawaiisu  Kinship  Terms  229 

is  -puni  or  -repuni.  It  is  also  used  in  instances  of  divorce.  For  ex- 
ample, a  woman  adds  this  suffix  to  the  term  for  son-in-law  in  ease  that 
relative  and  her  daughter  separate.  Eight  uses  of  this  suffix  were 
noted ;  all  were  for  terms  of  affinity.  Doubtless  there  are  other  similar 
cases  of  its  use,  which  were  not  recorded.  The  eight  terms  are  in- 
cluded in  the  list  of  Kawaiisu  terms,  but  are  not  included  in  the  count 
of  forty-three  terms  given  just  above. 

Not  all  of  the  meanings  of  Kawaiisu  relationship  terms  were  ob- 
tained. Enough,  however,  were  secured  to  make  clear  the  main 
features  of  the  system.  The  terms  for  great-grandfather  and  great- 
grandmother  are  the  only  ones  which  are  open  to  question.  Only  two 
informants  were  consulted  on  this  particular  point.  They  agreed  on 
the  terms  for  great-grandson  and  great-granddaughter ;  but  for  great- 
grandfather one  gave  saka.ini,  the  other  saka.itcini.  For  great-grand- 
mother one  gave  nama.ini,  the  other  nama.itcini.  One  of  these  in- 
formants said  that  the  term  asusiizini  was  sometimes  used  for  great- 
grandmother;  she  stated,  however,  that  it  was  a  term  borrowed  from 
the  "Tejon  Indians."11 

KAWAIISU  EELATIONSHIP  TEEMS** 

muwuni.  Father  (before  death  of  child).  Keciprocals:  pediini  (daughter), 
tuwuni  (son). 

kuguni.  Father  (following  the  death  of  a  child),  father's  older  brother,  father's 
sister's  husband,  mother's  older  sister's  husband.  Eeciprocals:  kuutcini 
(younger  brother's  child,  m.  s. ;  wife's  brother's  child;  wife's  younger 
sister's  child),  pediini  (daughter;  brother's  daughter,  m.  s. ;  wife's 
brother's  daughter;  wife's  sister's  daughter),  tuwuni  (son;  brother's 
son,  m.  s.;  wife's  brother's  son;  wife's  sister's  son).  Compare  muwuni 
(father),  mawiiiini  (mother),  and  piyuni  (mother). 

kuutcini.  Younger  brother's  child  (m.  s.),  wife's  brother's  child,  wife's  younger 
sister's  child.  Eeciprocal:  kuguni  (father's  older  brother,  father's  sister's 
husband,  mother's  older  sister's  husband). 

piyuni.  Mother  (before  death  of  a  child).  Eeciprocals:  pediini  (daughter), 
tuwuni  (son). 

mawiiiini.  Mother  (following  the  death  of  a  child),  mother's  older  sister, 
father's  older  brother's  wife.  Eeciprocals:  mawiiiitcini  (younger  sister's 
child,  w.  s.;  husband's  younger  brother's  child),  pediini  (daughter;  hus- 
band's brother's  daughter;  sister's  daughter,  w.  s.),  tuwuni  (son;  hus- 
band's brother's  son;  sister's  son,  w.  s.).  Compare  piyuni  (mother), 
kuguni  (father),  and  muwuni  (father). 


11  By  "Tejon  Indians"  are  meant  those  living  near  Tejon,  Kern  County, 
California.     In  language  they  might  be  either  Yokuts  or  Shoshonean,  as  both 
stocks  are  found  in  that  locality. 

12  The  ending  -ni,  of  each  term  in  the  list,  means  "my."     The  non-vocative 
forms  are  not  given  in  this  list.    In  such  forms  -ni,  -mi,  and  -na  are  the  terminal 
syllables  meaning  "my,"  "your,"  and  "his,"  respectively.     There  are  occa- 
sional modifications  of  the  last   stem   vowel.     In   reference  the  full  pronouns 
nugaia  (my),  imia  (your),  and  onaia  (his)  may  also  be  preposed. 


230  University  of  California  Publications  in  Am.  Arch,  and  Etlin.       [Vol.  12 

mawiiiitcini.  Younger  sister's  child  (w.  s.),  husband's  younger  brother's  child. 
Eeciprocal:  mawiiiini  (mother's  older  sister,  father's  older  brother's 
wife). 

tuwuni.  Son,  brother's  son  (m.  s.),  husband's  brother's  son,  wife's  brother's 
son,  sister's  son  (w.  s.),  wife's  sister's  son.  Reciprocals:  muwuni 
(father),  kuguni  (father,  father's  older  brother,  father's  sister's  hus- 
band, mother's  older  sister's  husband),  piyuni  (mother),  mawiiiini 
(mother,  mother's  older  sister,  father's  older  brother's  wife),  heeni 
(father's  younger  brother,  mother's  younger  sister's  husband),  nupbieni 
(mother's  younger  sister,  father's  younger  brother's  wife). 

pediini.  Daughter,  brother's  daughter  (m.  s.),  husband's  brother's  daughter, 
wife's  brother's  daughter,  sister's  daughter  (w.  s.),  wife's  sister's 
daughter.  Reciprocals:  muwuni  (father),  kuguni  (father,  father's  older 
brother,  father's  sister's  husband,  mother's  older  sister's  husband), 
piyuni  (mother),  mawiiiini  (mother,  mother's  older  sister,  father's  older 
brother's  wife),  heeni  (father's  younger  brother,  mother's  younger  sister's 
husband),  nupbieni  (mother's  younger  sister,  father's  younger  brother's 
wife). 

pavini.  Older  brother,  male  cousin  older  than  speaker.  Reciprocals:  nama.ini 
(younger  sister,  female  cousin  younger  than  speaker),  saka.ini  (younger 
brother,  male  cousin  younger  than  speaker). 

saka.ini.  Younger  brother,  male  cousin  younger  than  speaker.  Reciprocals: 
pavini  (older  brother,  male  cousin  older  than  speaker),  patcini  (older 
sister,  female  cousin  older  than  speaker). 

patcini.  Older  sister,  female  cousin  older  than  speaker.  Reciprocals:  nama.ini 
(younger  sister,  female  cousin  younger  than  speaker),  saka.ini  (younger 
brother,  male  cousin  younger  than  speaker). 

nama.ini.  Younger  sister,  female  cousin  younger  than  speaker.  Reciprocals: 
pavini  (older  brother,  male  cousin  older  than  speaker),  patcini  (older 
sister,  female  cousin  older  than  speaker). 

heeni.  Father's  younger  brother,  mother's  younger  sister's  husband.  Recip- 
rocals: heetcini  (older  brother's  child,  m.  s.;  wife's  older  sister's  child), 
pediini  (brother's  daughter,  m.  s.;  wife's  sister's  daughter),  and  tuwuni 
(brother's  son,  m.  s.;  wife's  sister's  son). 

heetcini.  Older  brother's  child  (m.  s.),  wife's  older  sister's  child.  Reciprocal: 
heeni  (father's  younger  brother,  mother's  younger  sister's  husband). 

nupbieni.  Mother's  younger  sister,  father's  younger  brother's  wife.  Recip- 
rocals: nupbietcini  (older  sister's  child,  w.  s.;  husband's  older  brother's 
child),  pediini  (sister's  daughter,  w.  s.;  husband's  brother's  daughter), 
tuwuni  (sister's  son,  w.  s.;  husband's  brother's  son). 

nupbietcini.  Older  sister's  child  (w.  s.),  husband's  older  brother's  child.  Re- 
ciprocal: nupbieni  (mother's  younger  sister,  father's  younger  brother's 
wife). 

pahani.  Father 's  sister,  mother 's  brother 's  wife.  Reciprocal :  pahatcini  (brother's 
child,  w.  s.;  husband's  sister's  child). 

pahatcini.  Brother's  child  (w.  s.),  husband's  sister's  child.  Reciprocal:  pahani 
(father's  sister,  mother's  brother's  wife). 

ciniini.     Mother's  brother.     Reciprocal:  cinutcini  (sister's  child,  m.  s.). 

cinutcini.     Sister's  child  (m.  s.).     Reciprocal:  ciniini  (mother's  brother). 

kunoni.  Father's  father,  spouse's  father's  father.  Reciprocal:  kunotcini  (son's 
child,  m.  s.;  son's  child's  spouse,  m.  s.). 


1917]  Gifford:  Tubatulabal  and  Kawaiisu  Kinship  Terms  231 

kunotcini.  Son's  child  (m.  s.),  son's  child's  spouse  (m.  s.).  Reciprocal:  kunoni 
father's  father,  spouse's  father's  father). 

hutcini.  Father's  mother,  spouse's  father's  mother.  Eeciprocal:  hutcitcini 
(son's  child,  w.  s.;  son's  child's  spouse,  w.  s.). 

hutcitcini.  Son's  child  (w.  s.),  son's  child's  spouse  (w.  s.).  Eeciprocal:  hutcini 
(father's  mother,  spouse's  father's  mother). 

togoni.  Mother's  father,  spouse's  mother's  father.  Eeciprocal:  togotcini 
(daughter's  child,  m.  s.;  daughter's  child's  spouse,  m.  s.). 

togotcini.  Daughter's  child  (m.  s.),  daughter's  child's  spouse  (m.  s.).  Eecip- 
rocal: togoni  (mother's  father,  spouse's  mother's  father). 

kaguni.  Mother's  mother,  spouse's  mother's  mother.  Eeciprocal:  kagutcini 
(daughter's  child,  w.  s.;  daughter's  child's  spouse,  w.  s.). 

kagutcini.  Daughter's  child  (w.  s.),  daughter's  child's  spouse  (w.  s.).  Eecip- 
rocal: kaguni  (mother's  mother,  spouse's  mother's  mother). 

saka.itcini.  Great-grandfather  (literally  "little  younger  brother").  Another 
informant  gave  this  term  as  saka.ini.  Eeciprocals:  pavatcini  (great- 
grandson,  literally  "little  older  brother"),  patcitcini  (great-granddaugh- 
ter, literally  "little  older  sister"). 

nama.iteini.  Great-grandmother  (literally  "little  younger  sister").  Another 
informant  gave  this  term  as  nama.ini.  Eeciprocals:  pavatcini  (great- 
grandson,  literally  "little  older  brother "),  patcitcini  (great-granddaugh- 
ter, literally  "little  older  sister"). 

pavatcini.  Great-grandson  (literally  "little  older  brother").  Eeciprocals: 
nama.iteini  (great-grandmother,  "little  younger  sister"),  saka-itcini 
(great-grandfather,  literally  "little  younger  brother"). 

patcitcini.  Great-granddaughter  (literally  "little  older  sister").  Eeciprocals: 
nama.iteini  (great-grandmother,  literally  "little  younger  sister"),  saka.itcini 
(great-grandfather,  literally  "little  younger  brother"). 

kupmani.     Husband.     Eeciprocal:  piwhani  (wife). 

piwhani.     Wife.     Eeciprocal:  kupmani  (husband). 

wohoni.     Co-wife,  co-husband.     Eeciprocal:  wohoni. 

yeheni.  Spouse's  parent,  spouse's  parent 's  brother  or  sister.  Eeciprocals: 
hutcibiani  (son's  wife,  sister's  son's  wife,  brother's  son's  wife),  mononi 
(daughter's  husband,  sister's  daughter's  husband,  brother's  daughter's 
husband).  Yehesepuni.  Spouse's  parent  (following  death  of  speaker's 
spouse). 

hutcibiani.  Son's  wife,  sister's  son's  wife,  brother's  son's  wife.  Eeciprocal: 
yeheni  (spouse's  parent,  spouse's  parent's  brother  or  sister).  Hutcibire- 
puni.  Daughter-in-law  (following  death  of  speaker's  son). 

mononi.  Daughter's  husband,  sister's  daughter's  husband,  brother's  daughter's 
husband.  Eeciprocal:  yeheni  (spouse's  parent,  spouse's  parent's  brother 
or  sister).  Monowaipuni.  Son-in-law  (following  death  of  speaker's 
daughter).  It  is  said  to  be  used  also  in  case  of  separation  of  speaker's 
daughter  from  her  husband. 

atamwoni.  Wife's  brother,  sister's  husband  (m.  s.).  Eeciprocal:  atamwoni. 
Atomworepuni.  Wife's  brother  (following  death  of  speaker's  wife); 
sister's  husband  (following  death  of  speaker's  sister,  m.  s.). 

nebiwhoni.  Wife's  sister,  brother's  wife  (m.  s.).  Eeciprocal:  nekomwhoni 
(sister's  husband,  w.  s.;  husband's  brother).  Nebiwhorepuni.  Wife's 
sister  (following  death  of  speaker's  wife),  brother's  wife  (following 
death  of  speaker's  brother,  m.  s.). 


232  University  of  California  Publications  in  Am.  Arcli.  and  Ethn.       [Vol.  12 

nekomwhoni.  Sister's  husband  (w.  s.),  husband's  brother.  Eeciprocal:  nebi- 
whoni  (wife's  sister;  brother's  wife,  m.  s.).  Nekumrepuni.  Sister's 
husband  (following  death  of  speaker's  sister,  w.  s.),  husband's  brother 
(following  death  of  speaker's  husband). 

wiisimbiani.  Husband's  sister,  brother's  wife  (w.  s.).  Reciprocal:  wiisimbiani. 
AViisibirepuni.  Husband's  sister  (following  death  of  speaker's  husband), 
brother's  wife  (following  death  of  speaker's  brother,  w.  s.). 

teeni.  Child's  spouse's  parent.  Eeciprocal:  teeni.  Teerepuni.  Child's  spouse's 
parent  (following  death  of  speaker's  child  or  speaker's  child's  spouse). 

An  analysis  of  the  Kawaiisu  terms  is  presented  in  the  opposite 
table  (p.  233).  As  in  the  case  of  the  analysis  of  Tiibatulabal  terms 
on  page  225,  it  is  based  on  the  eight  categories  set  forth  by  Dr.  A.  L. 
Kroeber.13  It  is  to  be  noted  that  the  category  "Generation"  is  ex- 
pressed in  all  of  the  terms,  a  feature  which  is  in  sharp  contrast  with 
the  subordination  of  "Generation"  in  the  Miwok  kinship  system,  in 
which  it  is  expressed  in  only  slightly  more  than  one-third  of  the 
terms.14 

The  cross  used  in  the  opposite  table  indicates  the  expression  of  a 
category  by  a  term. 


COMPAEISON 
TtJBATULABAL  AND  KAWAIISU 

Forty  terms  of  relationship  were  obtained  among  the  Tiibatulabal 
as  against  forty-three  among  the  Kawaiisu.  The  following  table  ex- 
hibits numerically  the  application  of  the  terms  in  the  two  languages : 

Number  of  Terms 
'Relationship  Tiibatulabal   Kawaiisu 

Parent  4  4 

Child  1  2 

Stepchild 2 

Brother,  sister,  first  cousin  4  4 

Aunt,  uncle 6*  6* 

Niece,  nephew 3f  8t 

Grandparent,  grandchild 9  8 

Great-grandparent,  great-grandchild  ....  2  4 

Eelation  by  marriagell  12  11 

*  Two  of  the  terms  for  aunt  and  uncle  are  also  the  terms  for  mother  and  father  following 
the  death  of  one  or  more  of  their  children. 

t  One  of  the  terms   (tumu)   for  niece  or  nephew  is  also  applied  to  one's  own  child. 

t  Two  of  the  terms  for  niece  and  nephew  are  also  applied  to  son  and  daughter. 

II  This  does  not  include  aunts,  uncles,  grandparents,  or  grandchildren  by  marriage,  nor 
does  it  include  any  of  the  step-relations. 

!3  Classificatory  Systems  of  Eelationship,  Journ.  Eoy.  Anthr.  Inst.,  xxxix, 
78,  1909. 

14  E.  W.  Gifford,  Miwok  Moieties,  Univ.  Calif.  Publ.  Am.  Arch.  Ethn.,  xn, 
171,  1916. 


1917] 


Gifford:  Tiibatulabal  and  Kawaiisu  Kinship  Terms 


233 


CATEGORICAL  ANALYSIS  OF  KAWAIISU  KINSHIP  TERMS 


Term 
atamwoni 
cinuni 

Gener- 
ation 

X 
X 

Blood 
or        Lineal  or 
marriage  collateral 

X 
X                X 

Sex  of                      Age  in 
Sex  of  connecting    Sex  of     gener- 
relative     relative     speaker    ation 

XXX 
X                X 

Condition 
of  con- 
necting 
relative 

X 

cinutcini 
heeni 
heetcini 
hutcibiani 
huteini 

X 
X 
X 
X 

x 

X                X 
X 
X 
X 

X                X 
X              ....              ....                X 
X 
X                 X 
X                  X 

X 

hutcitcini 

x 

X                 X 

kaguni 

x 

X                 X 

kagutcini 

x 

X                X 

kuguni 
kunoni 

X 

x 

X              ....               ....                 X 
X                 X 

X 

kunotcini 

x 

X                X 

kupmani 
kuutcini 
mawiiiini 
mawiiiitcini 
mononi 
muwuni 

X 
X 
X 
X 
X 
X 

X 
X 

X 
X 
X                X 

X              ....                 X 
X 
X               ....               ....                 X 
X 
X                 X 
X 

X 

X 
X 

nama.ini 
nama.itcini 

X 

x 

X 

x 

X              ....              ....                 X 

x 

nebiwhoni 
nekomwhoni 
nupbieni 
nupbietcini 
pahani 

X 
X 
X 
X 

x 

X 
X 
X 
X 

x 

x        ....         x        ...: 

X              ....                X 
X              ....              ....                 X 
X 
X                X 

X 
X 

pahatcini 
pavatcini 

X 

x 

X 

x 

X                 X 

x 

pavini 
patcini 
patcitcini 

X 
X 

x 

X 
X 

x 

X              ....              ....                 X 
X              ....              ....                 X 

x 

.... 

pediini 

x 

x 

piwhani 

piyuni 

X 

x 

X 
X                X 

X              ....                X 

x 

x 

saka.ini 
saka.itcini 

X 
X 

X 
X 

X              ....              ....                 X 
X              .    . 

teeni 

x 

x 

X 

toeoni 

x 

XX 

togotcini 

x 

X                 X 

tuwuni 

x 

X 

wohoni 

x 

x 

wiisimbiani 
yeheni 

X 
X 

X 
X 

XXX 

X 
X 

Terms* 

43 

23           12 

30           16           16             8 

12 

Number  of  terms  in  which  each  category  is  expressed. 


234  University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 

The  Tiibatulabal  and  Kawaiisu  classifications  of  parents  are  iden- 
tical. In  both  languages  there  is  a  special  term,  for  father  and  a 
special  term  for  mother.  These  terms  are  used  for  no  other  relation- 
ships. Their  use,  however,  for  the  parents  is  subject  to  a  restriction, 
for  they  are  used  only  as  long  as  all  of  their  children  are  alive.  Upon 
the  death  of  a  child,  the  surviving  children  henceforth  call  the  parent 
by  a  different  term.  The  new  term  in  the  case  of  the  father  is  that 
applied  to  the  father's  older  brother.  The  new  term  in  the  case  of 
the  mother  is  that  applied  to  the  mother's  older  sister.  In  both  lan- 
guages four  terms  are  used  for  the  parent  relationship  (see  the  pre- 
ceding table).  The  terms  are: 

Relationship  Tiibatulabal  Kawaiisu 

Father  before  death  of  child  ana  muwuni 

Father  after  death  of  child  kumu  kuguni 

Mother  before  death  of  child  abu  piyiini 

Mother  after  death  of  child  iimii  mawiiiini 

For  son  and  daughter  the  Tiibatulabal  have  but  one  term,  there 
being  no  distinction  made  as  to  sex  of  children.  The  Kawaiisu,  on 
the  other  hand,  distinguish  between  male  and  female  offspring. 

Relationship  Tiibatulabal  Kawaiisu 

Son  tumu  tuwuni 

Daughter  tumu  pediini 

Only  Tiibatulabal  data  are  at  hand  in  the  matter  of  stepchildren. 
It  appears  that  the  Tiibatulabal  are  far  more  exact  in  designating 
stepchildren  than  own  children.  There  are  separate  terms  for  stepson 
and  stepdaughter,  whereas  son  and  daughter  are  united  in  one  term, 
there  being  no  distinction  as  to  sex.  Aiyawutawa  is  the  designation 
for  stepson,  anociwan  for  stepdaughter.  The  reciprocals  of  these 
terms  are  not  father  (ana)  and  mother  (abu),  but  are  instead  the 
terms  for  father's  older  brother  (kumu)  and  mother's  younger  sister 
(yugu).  This  identification  of  the  stepparents  with  the  older  paternal 
uncle  and  the  younger  maternal  aunt  is  one-sided,  for  the  terms 
aiyawutawa  and  anociwan  are  not  the  terms  of  the  reciprocal  nepotic 
relationship.  The  nepotic  relationship  is  designated  by  the  term  tumu 
(offspring).  On  the  one  hand,  the  classing  of  the  stepparents  with 
the  older  paternal  uncle  and  the  younger  maternal  aunt  and  the  unit- 
ing of  own  children  with  the  brother's  children  (m.  s.)  and  with  the 
sister's  children  (w.  s.)  suggests  the  levirate.  On  the  other  hand,  the 


1917]  Gifford:  Tubatulabal  and  Kawaiisu  Kinship  Terms  235 

lack  of  identification  of  the  stepchildren  with  the  brother's  children 
(m.  s.)  and  with  the  sister's  children  (w.  s.)  would  indicate  absence  of 
the  levirate.  In  other  words,  from  this  point  of  view,  the  Tubatulabal 
evidence  is  equivocal. 

As  shown  in  the  table  on  page  232,  the  Tubatulabal  and  Kawaiisu 
both  use  six  terms  for  uncles  and  aunts,  as  follows : 

Tubatulabal  Kawaiisu 

Father's  older  brother  kumu  kuguni 

Father's  younger  brother  tohan  heeni 

Father's  sister  pauwan  pahani 

Mother's  brother  kali  cinuni 

Mother's  older  sister  iimii  mawiiiini 

Mother 's  younger  sister  yugu  nupbieni 

It  is  to  be  noted  that  the  specialization  as  to  age  is  on  the  side  of 
the  "parallel"  aunts  and  uncles,  that  is,  those  related  to  ego  through 
a  parent  of  the  same  sex.  There  is  an  absence  of  age  specialization 
in  the  nomenclature  of  the  "cross"  aunts  and  uncles,  that  is,  those 
related  to  ego  through  a  parent  of  the  opposite  sex.  Both  the  Tuba- 
tulabal and  Kawaiisu  nomenclatures  are  identical  in  their  treatment 
of  aunts  and  uncles  by  consanguinity. 

Next  we  must  consider  the  aunts  and  uncles  by  affinity,  in  other 
words,  the  spouses  of  those  listed  just  above : 

Tubatulabal       Kawaiisu 

Father's  older  brother's  wife  mawiiiini 

Father 's  brother 's  wife  older  than  mother  iimii 

Father's  younger  brother's  wife  nupbieni 

Father 's  brother 's  wife  younger  than  mother  yugu 

Father's  sister's  husband  kali  kuguni 

Mother's  brother's  wife  pauwan          pahani 

Mother's  older  sister's  husband  kuguni 

Mother 's  sister 's  husband  older  than  father          kumu 
Mother's  younger  sister's  husband  heeni 

Mother 's  sister 's  husband  younger  than  father        tohan 

Here  we  find  some  decided  differences  between  the  two  systems. 
The  Tubatulabal  use  six  terms,  the  Kawaiisu  only  five.  The  former 
classify  the  spouses  of  "parallel"  uncles  and  aunts  according  to  the 
age  of  a  spouse  in  relation  to  the  mother  or  the  father  of  the  speaker. 
The  Kawaiisu  classify  the  spouses  of  "parallel"  uncles  and  aunts 
according  to  the  relative  ages  of  the  uncles  and  aunts,  and  not  accord- 
ing to  the  age  of  the  spouse.  The  Tubatulabal  scheme  suggests  double 
marriage,  that  is,  the  marriage  of  two  brothers  to  two  sisters.  Noth- 


236 


University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 


ing,  however,  is  known  of  the  marriage  customs  of  either  people,  so 
that  it  is  idle  to  dwell  too  much  upon  the  possible  forms  of  marriage 
suggested  by  the  terminology.  A  curious  feature  of  the  Kawaiisu 
nomenclature  is  the  identification  of  father 's  sister 's  husband  with  the 
father's  older  brother,  the  term  kuguni  being  used  where  one  would 
expect  to  find  cinuni.  To  an  ardent  supporter  of  the  theory  of  the 
reflection  of  forms  of  marriage  in  kinship  nomenclature  this  would 
prove  brother-sister  marriage,  which  is  of  course  an  absurdity.  The 
identification  of  father's  sister's  husband  with  mother's  brother  in 
Tiibatulabal  is  not  so  unusual.  It  might  result  from  the  marriage  of 
two  pairs  consisting  each  of  a  brother  and  a  sister.  A  common  ex- 
ample of  this  type  of  marriage  is  found  in  the  custom  of  cross-cousin 
marriage.  Here  again  genealogies  and  the  statements  of  informants 
as  to  such  a  form  of  marriage  among  either  people  are  lacking. 

The  reciprocals  for  aunts  and  uncles  by  affinity  are  the  same  as 
for  aunts  and  uncles  by  consanguinity.  All  of  the  terms  of  consan- 
guinity (except  Kawaiisu  cinuni,  mother's  brother)  are  also  terms  of 
affinity;  hence  one  list  answers  for  both. 


Tiibatulabal 

Term  Reciprocal 

kumu  tumu 


Kawaiisu 


tohan 


pauwan 
kali 


yugu 


tumu 


amust 

kalibin 

tumu 


tumu 


Term 
kuguni 

Reciprocal 
kuutcini 
tuwuni 

heeni 

pediini 
heetcini 

tuwuni 

pahani 
cinuni 

pediini 
pahatcini 
cinutcini 

mawiiiini 

mawuiitcini 

tuwuni 

nupbieni 

pediini 
nupbietcini 
tuwuni 

pediini 

The  preceding  list  shows  that  "parallel"  nieces  and  nephews 
(brother's  children,  m.  s.,  and  sister's  children,  w.  s.)  are  classed  solely 
as  offspring  by  the  Tiibatulabal,  a  condition  favoring  the  existence  of 
the  levirate.  Among  the  Kawaiisu  the  classification  is  paradoxical, 
for  "parallel"  nieces  and  nephews  are  not  only  classified  as  offspring 
(son  and  daughter),  but  also  by  a  strictly  nepotic  term  which  is  an 
identical-reciprocal  of  the  term  for  aunt  or  uncle.  The  classification 
as  offspring  seems  to  be  secondary,  and  taken  alone  suggests  the  levi- 


1917]  Gifford:  Tubatulabal  and  Kaivaiisu  Kinship  Terms  237 

rate.  The  use  of  the  identical-reciprocal  for  the  nepotic  relationship, 
however,  is  rather  against  the  presence  of  that  institution.  It  is  pos- 
sible that  the  classification  of  nieces  and  nephews  as  offspring  is  due 
to  Tubatulabal  influence.  The  Tubatulabal  resemble  their  Shoshonean 
neighbors  on  the  north  in  their  classification  of  "parallel"  nephews 
and  nieces ;  at  least  this  is  true  if  we  may  judge  from  a  relationship 
system  collected  at  North  Fork,  Madera  County. 

The  following  table  presents  the  grouping  of  brothers,  sisters,  and 
first  cousins: 

Tubatulabal  Kawaiisu 

Older  brother,  older  male  cousin  patci  pavini 

Younger  brother,  younger  male  cousin  nalawi  saka.ini 

Older  sister,  older  female  cousin  kutci  patcini 

Younger  sister,  younger  female  cousin  nalawi  nama.ini 

Brother  (w.  s.),  male  cousin  (w.  s.)  impaiyis 

Sister  (m.  s.),  female  cousin  (m.  s.)  impaiyis 


The  feature  common  to  both  Tubatulabal  and  Kawaiisu,  as  exhib- 
ited in  the  above  table,  is  that  cousins  are  classified  as  sisters  and 
brothers,  a  feature  found  also  among  the  Shoshonean  Mono  of  North 
Fork.  The  points  of  difference  between  Tubatulabal  and  Kawaiisu 
are  very  clear.  The  former  unite  younger  brother  and  younger  sister 
in  one  term.  This  is  analogous  to  another  usage  of  the  Tubatulabal, 
who  unite  son  and  daughter  in  one  term.  The  Kawaiisu,  however, 
have  distinct  terms  for  younger  brother  and  younger  sister.  The 
Tubatulabal  grouping  of  brothers,  sisters,  and  cousins  exhibits  another 
feature,  which  is  not  found  among  the  Kawaiisu  but  which  is  present 
among  the  North  Fork  Mono;  namely,  a  single  term  for  brother  or 
male  cousin  (w.  s.)  and  for  sister  or  female  cousin  (m.  s.). 

Grandparents  and  grandchildren  are  grouped  in  the  same  manner 
in  both  Tubatulabal  and  Kawaiisu.  These  terms  are  discussed  a  few 
pages  below  in  connection  with  identical-reciprocals  and  diminutives. 
The  Tubatulabal  possess  nine  terms  for  the  grandparent-grandchild 
relation ;  the  Kawaiisu  possess  eight.  The  ninth  term  in  Tubatulabal 
is  hoki,  which  is  used  by  either  grandparent  or  grandchild  following 
the  death  of  the  connecting  relative. 

The  Tubatulabal  have  but  one  term  for  great-grandparent  and  but 
one  for  great-grandchild,  again  paralleling  the  single  term  for  off- 
spring. The  Kawaiisu  have  two  for  each  of  these  relationships,  as  they 
distinguish  sex. 


238 


University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 


A  comparison  of  the  terms  for  brothers-in-law  and  sisters-in-law 
in  the  two  languages  would  be  futile,  owing  to  the  uncertainty  with 
regard  to  some  of  the  Tiibatulabal  terms. 

A  radical  difference  in  the  classification  of  the  grandchild's  spouse 
and  the  spouse's  grandparent  is  to  be  noticed.  The  Tiibatulabal 
classify  these  relatives  as  brothers-in-law  and  sisters-in-law  (see  No. 
26  on  p.  228).  The  Kawaiisu  classify  the  grandchild's  spouse  and 
spouse's  grandparent  as  grandchild  and  grandparent,  respectively. 
The  Tiibatulabal  classification  is  similar  to  the  Miwok.15 

As  stated  earlier,  diminutive  suffixes  are  used  by  both  the  Tiiba- 
tulabal and  the  Kawaiisu.  At  least  among  the  latter  people  the  dimin- 
utive suffix  is  also  an  endearment,  as  in  piwhatcini  (piwha[tci]ni), 
dear  wife.  It  is  also  used  in  connection  with  the  term  for  child's 
spouse's  parent,  teetcini  (tee[tci]ni).  Informants  stated  that  the  use 
in  this  case  was  for  the  sake  of  politeness.  In  the  same  way  a  person 
uses  this  endearment  for  the  mother-in-law  or  father-in-law,  yehetcini 
(yehe[tci]ni). 

Information  obtained  from  the  Tiibatulabal  as  to  the  use  of  the 
diminutive  suffix  -bin  or  -vin  as  a  term  of  endearment  requires  sub- 
stantiation. Otherwise  the  use  of  the  diminutive  among  the  Tiiba- 
tulabal corresponded  to  its  use  among  the  Kawaiisu,  except  that  it  was 
employed  less  extensively.  The  following  list  exhibits  clearly  the 
agreements  and  disagreements  in  the  use  of  the  diminutives  in  the 
two  languages.  Every  term  is  followed  by  its  reciprocal. 


Relationship 
Mother's  brother 

Sister's  child  (m.  s.) 
Father 's  younger  brother 

Older  brother's  child  (m.  s.) 
Father's  mother 

Son's  child  (w.  s.) 
Mother 's  mother 

Daughter's  child  (w.  s.) 
Father's  older  brother 

Younger  brother's  child  (in.  s.) 
Father's  father 

Son's  child  (m.  s.) 
Mother's  older  sister 

Younger  sister's  child  (w.  s.) 


is  E.  W.  Gifford,  Miwok  Moieties,  Univ.  Calif.  Publ. 
172-174,  1916.     See  apasti,  kawu,  kolina,  olo,  wokli. 


Kawaiisu 

Tiibatulabal 

cinuni 

kali 

cinutcini 

kalibin 

heeni 

tohan 

heetcini 

tumu 

hutcini 
hutcitcini 

apa 
apavin 

kaguni 
kagutcini 

utsu 
utsubin 

kuguni 
kuutcini 

kumu 
tumu 

kunoni 

aka 

kunotcini 

akabin 

mawiiiini 

iimu 

mawiiiitcini 

tumu 

Calif.  Publ. 

Am.  Arch.  Ethn.,  xii, 

1917] 


Gifford:  Tiibatulabal  and  Kawaiisu  Kinship  Terms 


239 


Relationship 

Great-grandmother 

Great-grandson 

Great-granddaughter 
Mother's  younger  sister 

Older  sister's  child  (w.  s.) 
Father 's  sister 

Brother's  child  (w.  s.) 
Great-grandfather 

Great-grandson 

Great-granddaughter 
Mother's  father 

Daughter's  child  (m.  s.) 


Kawaiisu 

Tiibatulabal 

nama.itcini 

saka 

pavatcini 
patcitcini 

sakabin 
sakabin 

nupbieni 
nupbietcifli 

yugu 
tumu 

pahani 
pahatcini 

pauwan 
amust 

saka.itcini 

saka 

pavatc;ni 
patcitcini 

sakabin 
sakabin 

togoni 
togotcini 

agist 
agistbin 

A  glance  at  the  preceding  table  betrays  the  fact  that  the  Tiiba- 
tulabal use  the  diminutive  form  for  the  grandchildren  and  great- 
grandchildren and  for  the  sister's  child  (m.  s.).  These  terms  are 
identical-reciprocals  of  the  terms  for  grandparents,  great-grandpar- 
ent, and  mother's  brother,  plus  the  diminutive  endings.  This  condi- 
tion is  matched  exactly  in  the  case  of  Kawaiisu  terms,  except  in  the 
matter  of  the  great-grandparents  and  great-grandchildren;  there,  to 
be  sure,  the  diminutive  suffix  is  used,  but  a  single  stem  is  not  used  for 
the  two  terms  of  -  the  reciprocal  relation,  as  in  Tiibatulabal.  In 
Kawaiisu  there  are  six  terms  for  aunts  and  uncles  with  reciprocals 
which  are  identical  except  for  the  addition  of  the  diminutive  suffix. 
With  the  exception  of  the  case  of  mother's  brother  and  reciprocal 
mentioned  just  above,  these  are  all  lacking  in  Tiibatulabal.  The 
difference  is  perhaps  not  so  great  as  it  appears,  however,  for  in 
Kawaiisu,  as  already  mentioned,  the  reciprocals  of  heeni,  kuguni, 
mawuiini,  and  nupbieni  (which  are  the  terms  for  "parallel"  aunts 
and  uncles)  may  be  also  the  terms  for  son  and  daughter  (see  pp.  229- 
230)  as  well  as  the  terms  listed  above.  In  Tiibatulabal  the  term  used 
for  son  or  daughter  is  also  used  as  the  reciprocal  of  the  terms  for 
' '  parallel ' '  aunts  and  uncles  (iimii,  yugu,  kumu,  tohan) .  This  reduces 
the  constant  differences  between  the  two  systems,  in  regard  to  the 
use  of  diminutives,  to  two.  The  Tiibatulabal  use  pauwan  for  father's 
sister  and  amust  for  brother 's  child,  w.  s. ;  in  other  words,  two  terms 
with  different  stems  and  without  the  diminutive  suffix.  The  Kawaiisu 
use  pahani  and  pahatcini  for  the  same  relationships;  in  other  words, 
two  terms  with  the  same  stem  and  with  the  diminutive  suffix.  The 
Tiibatulabal  use  of  sakan  and  sakabin  for  the  great-grandparent  and 
reciprocal  is  analogous  to  the  Kawaiisu  use  of  pahani  and  pahatcini. 


240  University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 

The  Kawaiisu  use  of  nama.itcini  and  saka.itcini  for  the  great-grand- 
parents and  pavatcini  and  patcitcini  for  the  great-grandchildren  is 
different  still,  for  the  diminutive  suffix  is  used  with  both  of  a  pair  of 
reciprocal  terms  having  different  stems. 

The  use  of  identical-reciprocal  terms,  plus  a  diminutive  for  the 
younger  generation  of  the  pair,  seems  to  be  more  developed  among  the 
Kawaiisu  than  among  the  Tiibatulabal.  The  former  consistently  apply 
them  to  the  six  groups  of  aunts  and  uncles,  nieces  and  nephews,  and 
to  the  four  groups  of  grandparents  and  grandchildren.  The  latter 
consistently  apply  them  to  the  four  groups  of  grandparents  and  grand- 
children and  to  the  single  group  great-grandparent  and  great-grand- 
child. In  the  classification  of  aunts  and  uncles  they  are  inconsistent, 
identical-reciprocals  being  used  in  only  one  out  of  the  six  groups. 
Informants  among  the  Tiibatulabal  said  that  frequently  the  terms  for 
grandchildren,  which  are  here  listed  with  diminutive  suffixes,  were 
used  without  them.  Among  the  Mono,16  the  northern  neighbors  of  the 
Tiibatulabal,  terms  for  grandchildren  and  grandparents  are  also  iden- 
tical, but  no  diminutive  suffix  is  employed.  Viewed  from  the  stand- 
point of  number  of  uses  of  identical-reciprocals  and  diminutives,  the 
Tiibatulabal  are  intermediate  between  their  northern  and  southern 
neighbors. 

The  Tiibatulabal  terms  hoki  (grandparent  or  grandchild  following 
the  death  of  the  connecting  relative),  impaiyis  (brother  or  male  cousin, 
w.  s. ;  sister  or  female  cousin,  m.  s.),  nawasu  (child's  spouse's  parent), 
and  wo.ict  (co-wife,  co-husband)  have  identical-reciprocals,  but  never 
employ  the  diminutive  suffix.  Analogous  terms  among  the  Kawaiisu 
are  atamwoni  (wife's  brother;  sister's  husband,  m.  s.),  teeni  (child's 
spouse's  parent),  wohoni  (co-wife,  co-husband),  and  wiisimbiani  (hus- 
band's sister;  brother's  wife,  w.  s.).  The  explanation  of  the  non-use 
of  the  suffix  is  to  be  found  in  the  fact  that  the  terms,  with  the  exception 
of  hoki,  apply  to  individuals  of  only  one  generation. 

Identical-reciprocal  terms  are  of  two  types,  distinguishable  by  their 
meanings.  One  type,  exemplified  by  Tiibatulabal  nawasu  and  wo.ict 
and  by  Kawaiisu  teeni  and  wohoni,  has  identical  meanings ;  for  ex- 
ample, the  meaning  of  nawasu  and  teeni  is  child's  spouse's  parent; 
the  reciprocal  of  each  of  these  terms  is  also  child's  spouse's  parent. 
The  meanings  of  identical-reciprocal  terms  of  the  second  type  are 
distinctly  unlike ;  in  fact,  the  two  meanings  are  the  antitheses,  one  of 


10  Only  the   Mono   of   North   Fork,   Madera   County,   California,   have  been 
visited  by  the  writer. 


1917]  Gilford:  Tubatulabal  and  Kawaiisu  Kinship  Terms  241 

the  other;  for  example,  the  Tubatulabal  term  aka  means  father's 
father;  the  reciprocal  aka  or  aka[bin]  means  son's  child  (m.  s.).  A 
Kawaiisu  example  is  the  term  atamwoni,  meaning  wife's  brother  and 
sister 's  husband,  m.  s. 

Certain  lexical  similarities  between  Tubatulabal  and  Kawaiisu 
terms  are  obvious.  The  most  striking  resemblances  are  best  shown  by 
a  table.  In  the  case  of  the  Tubatulabal  term  saka,  together  with  its 


Tubatulabal  Kawaiisu 

kunan  (husband)  kupmani  (husband) 

patci  (older  brother)  patcini  (older  sister) 

pauwan  (father's  sister)  pahani  (father's  sister) 

saka  (great-grandparent)          saka.ini  (younger  brother) 

saka.itcini  (great-grandfather) 


reciprocal  sakabin  (great-grandchild),  we  seem  to  have  an  example  of 
out-and-out  borrowing,  the  Tubatulabal  using  the  Kawaiisu  term  for 
great-grandfather,  which  is  merely  the  Kawaiisu  term  for  younger 
brother  plus  the  diminutive  suffix.  The  reverse  hypothesis  is  possibly 
the  correct  one,  namely,  that  the  Kawaiisu  borrowed  the  Tubatulabal 
term  for  great-grandparent  and  applied  it  to  the  younger  brother  and 
then  to  the  great-grandfather.  This  hypothesis,  however,  seems  an 
unlikely  one. 

The  following  table  summarizes  the  categorical  analyses  of  the 
Tubatulabal  and  Kawaiisu  terms  presented  in  detail  on  pages  225  and 
233.  The  columns  headed  "Number"  give  the  number  of  terms  in 
which  each  category  is  expressed.  The  columns  headed  "Percentage" 
express  the  number  of  occurrences  of  a  category  in  percentages  of  the 
total  number  of  terms. 

Tubatulabal  Kawaiisu 

Number  Percentage   Number  Percentage 

Terms   40  43 

Generation  36  90  43  100 

Blood  or  marriage  31  78  23  53 

Lineal  or  collateral  10  25  12  28 

Sex  of  relative  25  63  30  70 

Sex  of  connecting  relative  17  43  16  37 

Sex  of  speaker  11  28  16  37 

Age  in  generation  7  18  8  19 

Condition  of  connecting  relative 11  28  12  28 

The  category  "Generation"  is  expressed  in  all  of  the  Kawaiisu 
terms  as  presented  in  this  paper.  Inquiry  on  a  genealogical  basis 


242  University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 

might  break  down  this  complete  expression  of  the  category.  In  Tiiba- 
tulabal  four  out  of  forty  terms  fail  to  express  this  category;  one  of 
these  four  is  the  term  hoki,  which  is  applied  to  either  grandparent  or 
grandchild  following  the  death  of  the  connecting  relative.  The  re- 
maining three  are  the  terms  for  brothers-in-law  and  sisters-in-law, 
which  are  applied  also  to  spouse's  grandparent  and  grandchild's 
spouse,  a  very  different  classification  from  the  Kawaiisu  which  has 
already  been  discussed. 

The  difference  in  the  expression  of  the  category  "Blood  or  mar- 
riage ' '  in  the  two  languages  is  largely  due  to  the  difference,  just  men- 
tioned, in  the  classification  of  spouse's  grandparent  and  grandchild's 
spouse,  which  among  the  Kawaiisu  are  classed  as  grandparent  and 
grandchild.  This  difference  alone  takes  eight  Kawaiisu  terms  out  of 
this  category.  The  corresponding  Tiibatulabal  terms  for  grandparent 
and  grandchild  naturally  fall  under  this  category,  as  they  all  definitely 
express  consanguinity  without  expressing  affinity  also. 

The  other  categories  are  expressed  quite  similarly  by.  the  relation- 
ship systems  of  the  two  languages,  with  the  exception  of  the  categories 
"Sex  of  relative"  and  "Sex  of  speaker."  The  difference  in  the  first 
instance  is  the  result  of  the  Tiibatulabal  uniting  of  great-grandson  and 
great-granddaughter  on  the  one  hand  and  great-grandfather  and  great- 
grandmother  on  the  other  hand,  while  the  Kawaiisu  distinguish  two 
great-grandchildren  and  two  great-grandparents.  In  the  second  in- 
stance, ' '  Sex  of  speaker, ' '  the  difference  is  due  to  the  use  of  identical- 
reciprocals  for  nepotic  relatives  by  the  Kawaiisu  and  to  their  non-use, 
except  in  one  case  (kali-kalibin),  by  the  Tiibatulabal. 

Like  the  last  table,  the  following  table  presents  a  categorical  com- 
parison, also  in  percentages  of  the  number  of  terms,  of  the  Tiibatulabal 
and  Kawaiisu  kinship  systems  and  those  presented  by  Dr.  A.  L. 
Kroeber  in  his  paper  on  the  "  Classificatory  Systems  of  Relation- 
ship."17 For  Dr.  Kroeber 's  Miwok  figures  those  of  the  writer18  have 
been  substituted.  It  is  clear  that  in  at  least  one  category,  "Lineal  or 
collateral,"  the  Tiibatulabal  and  Kawaiisu  hold  a  unique  position  and 
have  no  near  approach  in  any  of  the  other  systems  here  presented, 
except  the  Miwok.19 


i?  Journ.  Boy.  Anthr.  Inst.,  xxxix,  79,  1909. 

is  Miwok  Moieties,  Univ.  Calif.  Publ.  Am.  Arch.  Ethn.,  xn,  171,  1916. 

19  The  comparisons  in  the  three  succeeding  tables  must  be  used  with  reser- 
vation, as  a  factor  of  uncertainty  has  been  introduced  by  differences  in  the 
collecting  of  the  data.  For  Miwok  the  material  is  far  more  detailed  than  for 
the  other  groups. 


1917]  Gifford:  Tiibatulabal  and  Kawaiisu  Kinship  Terms  243 


Number  of  terms 

•^ 

r« 

3 

24 

o 

1 
27 

0 

£ 

H 

1 

28 

rij 
O 

1 
34 

g  Yakuts 

£  Tiibatulabal 

£  Kawaiisu 

£  Luiseno 

%  Mohave 

Generation  

.  100 

78 

96 

38 

79 

QO 

100 

88 

74 

Blood  or  marriage 

100 

100 

100 

76 

100 

78 

53 

94 

97 

Lineal  or  collateral  

100 

78 

100 

18 

93 

25 

28 

100 

80 

Sex  of  relative  

67 

78 

71 

85 

61 

63 

70 

53 

6S 

Sex  of  connecting  relative 

54 

48 

50 

44 

50 

43 

37 

56 

60 

Sex  of  speaker 

13 

11 

36 

26 

43 

28 

37 

29 

40 

Age  in  generation  

13 

15 

14 

15 

14 

18 

19 

35 

93 

Condition  of  connecting  relative  .. 

.       0 

0 

0 

0 

# 

28 

28 

0 

3 

*  This  category  is  expressed  in  terms  denoting  relatives  by  marriage,  but  the  number  of 
such  terms  is  not  given.  See  A.  L.  Kroeber,  Classificatory  Systems  of  Relationship,  Journ.  Boy. 
Anthr.  Inst.,  xxxix,  79,  footnote,  1909. 

The  purpose  of  the  two  following  tables  is  to  indicate  by  figures 
the  actual  differences  between  the  Tiibatulabal  and  Kawaiisu  systems 
and  each  of  the  other  systems  presented  in  the  foregoing  table.  The 
figures  in  these  tables  are  the  differences  between  the  percentages  in 
the  Tiibatulabal  and  Kawaiisu  columns  of  the  preceding  table  and  the 
percentages  in  each  of  the  other  columns  of  the  preceding  table.  The 
total  at  the  foot  of  each  column  in  the  succeeding  tables  is  the  sum  of 
the  percentage  differences,  that  is,  the  differences  in  percentages  for 
each  category  as  expressed  in  Tiibatulabal  and  Kawaiisu  and  each  of 
the  other  languages.  These  totals  are  the  basis  of  comparison  of  the 
systems  as  wholes.  The  first  table  is  for  the  Tiibatulabal  system,  the 
second  for  the  Kawaiisu.  It  is  to  be  seen  at  a  glance  that  the  Tiiba- 
tulabal and  Kawaiisu  systems  resemble  each  other  far  more  closely 
than  any  of  the  other  Californian  systems  resemble  either  of  these. 
In  fact,  the  gap  between  the  Tiibatulabal  and  Kawaiisu  systems  on 
the  one  hand  and  the  remaining  Californian  systems  on  the  other  hand 
may  be  said  to  be  very  conspicuous.  Tiibatulabal  and  Kawaiisu  differ 
from  each  other  by  a  total  of  sixty-one  percentage  differences,  while 
the  nearest  approach  to  this  is  found  between  Tiibatulabal  and  Miwok, 
the  total  of  percentage  differences  being  one  hundred  and  seventeen, 
nearly  twice  as  great  as  the  difference  between  Tiibatulabal  and 
Kawaiisu.  It  will  be  noted  that  the  Tiibatulabal  system  is  not  so  far 
removed  from  the  other  Californian  systems  as  is  the  Kawaiisu.  The 
greatest  difference  between  the  Tiibatulabal  and  any  of  the  other 
Californian  systems  is  one  hundred  and  seventy  percentage  differences, 
occurring  between  Tiibatulabal  and  Yuki.  The  greatest  difference 


244  University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 

between  Kawaiisu  and  any  other  system  is  two  hundred  and  thirteen 
percentage  differences,  occurring  between  Kawaiisu  and  Luisefio,  both 
Shoshonean  groups.  The  least  difference  is  between  Kawaiisu  and 
Miwok,  amounting  to  one  hundred  and  fifty  percentage  differences. 
This  least  difference,  however,  is  nearly  two  and  one-half  times  as  great 
as  the  difference  between  Tiibatulabal  and  Kawaiisu. 

TtJBATULABAL 

3 

•2          o         <» 
o          -<       -2        •£         is         s> 

.^,  O  rJ£  O  IJ3  C 

^  £  2=  5  4  §  -2  "« 

55  °  fcl  £  °  i,*3  s  >2 

Generation  10  12  6  52  11  10  2  16 

Blood  or  marriage  22  22  22  2  22  25  16  19 

Lineal  or  collateral  1 75  53  75  7  68  3  75  55 

Sex  of  relative  4  15  8  22  2  7  10  0 

Sex  of  connecting  relative 11  5  7  1  7  6  13  17 

Sex  of  speaker 15  17  8  2  15  9  1  12 

Age  in  generation  534341  17  5 

Condition  of  connecting  relative  28  28  28  28  28*  0  28  25 

Total  170     155     158     117     157*     61     162     149 

KAWAIISU 


Generation  0       22         4       62       21       10  12  26 

Blood  or  marriage  47       47       47       23       47       25  41  44 

Lineal  or  collateral  72       50       72       10       65         3  72  52 

Sex  of  relative  381597  17  7 

Sex  of  connecting  relative  17       11       13         7       13         6  19  23 

Sex  of  speaker  24       26         1       11         6         9  8  3 

Age  in  generation  645451  16  4 

Condition  of  connecting  relative  28       28       28       28       28*       0  28  25 

Total  197     196     171     150     194*     61     213     184 

*  "Terms  denoting  relatives  by  marriage  undergo  a  vocalic  change  to  indicate  the  death  of 
the  connecting  relative."  See  A.  L.  Kroeber,  Classiflcatory  Systems  of  Relationship,  Journ. 
Roy.  Anthr.  Inst.,  xxxix.  79,  footnote,  1909.  Dr.  Kroeber  does  not  indicate  the  number  of 
terms  so  altered,  hence  the  figures  in  the  Yokuts  column  of  the  table  for  the  category  "Condition 
of  connecting  relative"  are  too  large.  Likewise  the  totals  of  percentage  differences  between 
Tiibatulaba!  and  Yokuts  and  between  Kawaiisu  and  Yokuts  are  too  large. 

KAWAIISU,  KAIBAB  PAIUTE,  AND  UINTAH  UTE 

A  comparison  of  the  Kawaiisu  terms  with  those  of  the  Uintah  Ute 
of  northern  Utah  and  Kaibab  Paiute  of  southwestern  Utah  and  north- 


1917] 


Gifford:  Tiibatulabal  and  Kawaiisu  Kinship  Terms 


245 


western  Arizona  obtained  by  Dr.  Edward  Sapir20  shows  a  very  close 
similarity  in  sound  and  spelling,  even  to  the  matter  of  the  diminutive 
suffix.  Similarity  of  the  three  groups  might  be  expected  because  of 
the  community  of  language,  for  all  speak  Ute-Chemehuevi  dialects. 
The  Tiibatulabal,  however,  do  not  speak  Ute-Chemehuevi,  and,  further- 
more, belong  to  another  of  the  four  primary  divisions  of  the  Shosho- 
nean  stock  ;21  hence  their  terms  of  relationship  could  not  be  expected 
to  exhibit  as  strong  a  degree  of  resemblance  to  the  Kawaiisu  terms  as 
Uintah  Ute  and  Kaibab  Paiute  terms  exhibit. 

The  thirty-two  Kaibab  Paiute  terms  secured  by  Dr.  Sapir  are  listed 
below.  Twelve  of  these,  although  very  similar  in  sound  and  spelling 
to  certain  of  the  Kawaiisu  terms,  are  applied  in  a  quite  different 
manner.  (Consult  in  the  following  list  numbers  4,  10-17,  22-25.) 


Kaibab  Paiute 

1.  moan' '  (father) 

2.  piyan* '   (mother) 

3.  tuwatsin* '  (son) 

4.  patcin* '  (daughter) 

5.  pavi(tsi)n"  (older  brother) 

6.  tc<  axqa.itcin< '  (younger  brother) 

7.  patsitsin* '  (older  sister) 

8.  yup'ian' '  (younger  sister) 

9.  namintsin* '  (younger  sister) 

10.  toxon< '  (grandfather) 

11.  toxotsin' '  (grandchild,  m.  s.) 

12.  qaxun' '  (grandmother) 

13.  qaxutsin*  *  (grandchild,  w.  s.) 

14.  qunun' '  (great-grandfather,  great- 

grandfather's  brother) 

15.  qunutsin' '  (great-grandchild,  m.  s. ; 

brother's  great-grandchild,  m.  s.) 

16.  <w"tsin''  (great-grandmother, 

great-grandfather's  sister) 

17.  <wlHsitsin°  (great-grandchild,  w.  s.: 

brother's  great-grandchild,  w  .s.) 

18.  ain< '  (father's  brother) 

19.  aitsin* '  (brother's  child,  m.  s.) 

20.  paan"  (father 's  sister,  probably 

also  mother's  sister) 

21.  paatsin' '   (brother's  child,  w.  s. ; 

probably  also  sister's  child,  w.  s.) 

20  A  Note  on  Eeciprocal  Terms  of  Eel ation ship  in  America,  Am.  Anthr.,  n.  s., 
xv,  132-138,  1913;  also  Dr.  Sapir 's  unpublished  data,  which  are  presented  in  the 
succeeding  lists  of  terms. 

21  A.  L.  Kroeber,  Shoshonean  Dialects  of  California,  Univ.  Calif.  Publ.  Am. 
Arch.  Ethn.,  IV,  97,  98,  100,  1907. 


Kawaiisu 
muwuni  (father) 
piyuni  (mother) 
tuwuni  (son) 
pediini  (daughter) 
pavini  (older  brother) 
pavatcini  (great-grandson) 
saka.ini  (younger  brother) 
saka.itcini  (great-grandfather) 
patcini  (older  sister) 
patcitcini  (great-granddaughter) 
nama.ini  (younger  sister) 
nama.itcini  (great-grandmother) 
togoni  (mother's  father) 
togotcini  (daughter's  child,  m.  s.) 
kaguni  (mother's  mother) 
kagutcini  (daughter's  child,  w.  s.) 
kunoni  (father's  father) 

kunotcini  (son's  child,  m.  s.) 
hutcini  (father 's  mother) 
hutcitcini  (son's  child,  w.  s.) 

heeni  (father's  younger  brother) 
heetcini  (older  brother's  child,  m.  s.) 
pahani  (father's  sister) 

pahatcini  (brother's  child,  w.  s.) 


246 


University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 


Kaibab  Paint e 

22.  cinan' '  (male  cousin  older  than 

speaker;  mother's  brother) 

23.  cinatsin' '  (male  cousin  younger 

than  speaker;  nephew, 
probably  sister's  child,  m.  s.) 

24.  manu'in"  22  (female  cousin  older 

than  speaker;  niece) 

25.  manwu'  itsin' '  22  (female  cousin 

younger  than  speaker) 

26.  pinwan' '  (wife) 

27.  qom'An' '  (husband) 

28.  monatsin'1  (daughter's  husband) 

29.  tantanwa'vin' '  (sister 's  husband, 

m.  s.) 

30.  tsi' entamowan' '  (wife's  brother) 

31.  naimpinwAn"  23  (wife's  sister; 

brother's  wife,  m.  s.) 

32.  nainqumAn' '  24  (husband's  brother; 

sister's  husband,  w.  s.) 


Kawaiisu 
cinuni  (mother's  brother) 

cinutcini  (sister's  child,. m.  s.) 


mawimni  (mother's  older  sister) 
mawiiutcini  (younger  sister's  child,  w.  s.) 

piwhani  (wife) 

kupmani  (husband) 

mononi  (daughter's  husband) 

atamwoni  (sister's  husband,  m.  s.) 

atamwoni  (wife's  brother) 

nebiwhoni  (wife's  sister;  brother's  wife, 
m.  s.) 

nekomwhoni  (husband's  brother;  sister's 
husband,  w.  s.) 


The  ensuing  list  gives  the  thirty-three  Uintah  Ute  terras  obtained 
by  Dr.  Sapir  together  with  the  corresponding  Kawaiisu  terms : 

Uintah  Ute  Kawaiisu 

muwuni  (father) 
piyiini  (mother) 
tuwuni  (son) 


1.  moan' '   (father) 

2.  pien< '  (mother) 

3.  towAn' '  (son) 

towAtcin' '  (more  affectionate  form) 

4.  patcin'  *   (daughter) 

patcitcin' '  (more  affectionate  form) 

5.  pavin< '  (older  brother) 
pavitcin' ' 

6.  tc<  exqai<  in' '  (younger  brother) 
tc<  exqai<  tcin* ' 

7.  paitcin* '  (older  sister) 

8.  namitcin' '   (younger  sister)  25 

9.  qun"nl   (father's  older  brother) 

10.  qun'tcin"  (father 's  older  brother 's 
child)28 


pedlini  (daughter) 

pavini  (older  brother) 
pavatcini  (great-grandson) 
saka.ini  (younger  brother) 
saka.itcini  (great-grandfather) 
patcini  (older  sister) 
patcitcini  (great-granddaughter) 
nama.ini  (younger  sister) 
nama.itcini  (great-grandmother) 
kuguni  (father's  older  brother) 
kuutcini  (younger  brother's  child,  m.  s.) 


22  "These  terms  were  tested  only  for  father's  brother's  children." — -Sapir. 
Number  24  was  also  recorded  as  mafiwu'an' ',  and  number  23  as  cinantsin' '. 

23  ' '  Of.  pinwan' ' ;   term  probably  means  something  like   '  my   co-wife '   and 
seems  to  point  to   levirate  marriage. ' ' — Sapir.     An   analogous   relation   exists 
between  the  Kawaiisu  terms  piwhani  and  nebiwhoni. 

2*  ' '  Cf .  qom'An' ' ;  term  probably  means  something  like  co-husband  and  seems 
to  point  to  levirate  marriage. ' ' — Sapir.  An  analogous  relation  exists  between 
the  Kawaiisu  terms  kupmani  and  nekomwhoni. 

25  "Children  of  two  brothers,  of  two  sisters,  and  of  brother  and  sister  call 
each  other  'older  and  younger  brother'  and  'older  and  younger  sister'  (see  nos. 
5,  6,  7,  8),  'older'  and  'younger'  referring  to  actual  ages  of  parties  involved,  not 
to  those  of  their  parents." — Sapir.  This  statement  is  true  of  the  Kawaiisu 
terminology  also  (see  p.  230  for  the  full  meanings  of  the  terms  pavini,  saka.ini, 
patcini,  and  nama.ini). 

20  ' '  Very  likely  misunderstood  for  '  my  younger  brother 's  child, '  male  speak- 
ing. ' ' — Sapir. 


1917]  Gifford:  Tiibatulabal  and  Kawaiisu  Kinship  Terms  247 

Uintah  Ute  Kawaiisu 

11.  aitcin"  (father's  younger  brother;      heeni  (father's  younger  brother) 

older  brother's  child,  m.  s.)  heetcini  (older  brother's  child,  m.  s.N 

12.  '"xquin"  (mother's  older  brother) 

13.  '"qutcin"  (younger  sister's  child, 

m.  s.) 

14.  cinAntein'   (mother's  younger  cinuni  (mother's  brother) 

brother;  older  sister's  child,  m.  s.)  cinutcini  .(sister's  child,  m.  s.) 

15.  pan"   (father's  sister)  pahani  (father's  sister) 

16.  patcin"  (brother's  child,  w.  s.)  pahatcini  (brother's  child,  w.  s.) 

17.  mawun""1  (mother's  older  sister)  mawiiiini  (mother's  older  sister) 

18.  mawun'tcin'1  (younger  sister's  mawiiutcini  (younger  sister's  child,  w.  s.) 

child,  w.  s.) 

19.  nimbuian"  (mother's  younger  nupbieni  (mother 's  younger  sister) 

sister) 

20.  nimbiiiatcin* '  (older  sister's  child)  nupbietcini  (older  sister's  child,  w.  s.) 

21.  qonun* '  (father's  father)  kunoni  (father's  father) 

22.  qonuntcin' '  (son's  child,  m.  s.)  kunotcini  (son's  child,  m.  s.) 

23.  <wutcin"  (father's  mother)  hutcini  (father's  mother) 

24.  <  wl<  tcitein' J  (son's  child,  w.  s.)  hutcitcini  (son's  child,  w.  s.) 

25.  tO7un' '  (mother's  father)  togoni  (mother's  father) 

26.  to^utcin'1  (daughter's  child,  m.  s.)  togotcini  (daughter's  child,  m.  s.) 

27.  qa7un< '   (mother's  mother)  kaguni  (mother's  mother) 

28.  qa7utcin< '  (daughter's  child,  w.  s.)  kagutcini  (daughter's  child,  w.  s.) 

29.  yaitcin' '   (spouse's  parent,  son's  yeheni  (spouse's  parent) 

wife) 

30.  munatcin' '  (daughter's  husband)         mononi  (daughter's  husband) 

31.  tantauavin' '  (wife's  brother;  atamwoni  (wife's  brother;  sister's 

sister's  husband,  m.  s.)  husband,  m.  s.) 

32.  nambiwAn' '  (brother's  wife;  sister's  nebiwhoni  (wife's  sister;  brother's  wife, 

husband,  w.  s. ;  wife's  sister;  bus-        m.  s.) 
band's  brother;  husband's  sister) 

33.  piwAn' '   (husband,  wife)  piwhani  (wife) 

As  disclosed  by  the  preceding  list,  Uintah  Ute  terms  and  Kawaiisu 
terms  exhibit,  in  addition  to  similarity  in  sound,  a  marked  similarity 
in  application.  The  few  deviations  from  this  similarity  are  now  to 
be  discussed.  Equivalents  for  numbers  12  and  13,  the  Ute  terms 
for  mother's  older  brother  and  younger  sister's  child  (m.  s.),  are 
lacking  in  Kawaiisu.  The  Kawaiisu  do  not  distinguish  between 
mother's  older  and  mother's  younger  brothers.  Both  are  included  in 
the  one  term  cinuni,  the  Ute  equivalent  of  which  refers  only  to  mother 's 
younger  brother.  Three  Ute  terms  of  affinity,  numbers  29,  32,  and  33, 
are  much  more  embracing  in  meaning  than  the  corresponding  Kawaiisu 
terms.  Number  29  unites  son 's  wife  with  spouse 's  parent,  a  procedure 
quite  foreign  to  Kawaiisu.  Equally  unique  is  number  33,  which  unites 
husband  and  wife  in  one  term,  the  equivalent  of  English  spouse.  The 
Ute  term  thus  used  is  employed  in  Kawaiisu  and  Kaibab  Paiute  for 
wife  only.  In  number  32  are  combined  relationships  which  in  Ka- 
waiisu require  three  terms  for  their  expression,  viz. : 


248  University  of  California  Publications  in  Am.  Arch,  and  Ethn.       [Vol.  12 

1.  nebiwhoni  (brother's  wife,  m.  s. ;  wife's  sister) 

2.  nekomwhoni  (sister's  husband,  w.  s. ;  husband's  brother) 

3.  wiisimbiani  (brother's  wife,  w.  s. ;  husband's  sister) 

The  uniting  in  Ute  of  the  relationships  expressed  in  1  and  2  is  in 
line  with  and  a  natural  consequence  of  the  combining  of  husband  and 
wife  in  one  term  (number  33). 

By  way  of  summary,  we  find  that  the  Uintah  Ute  nomenclature 
exhibits  six  peculiarities  of  application  which  are  lacking  in  Kawaiisu ; 
the  Kaibab  Paiute  nomenclature  exhibits  twelve ;  and  the  Tiiba- 
tulabal  list  (although  the  speech  is  quite  distinct  from  the  preceding 
three  groups),  exhibits  only  ten  peculiarities.  It  seems  as  though  con- 
tiguity of  territory  is  responsible  for  the  small  number  of  discrepancies 
between  the  Tiibatulabal  and  the  Kawaiisu  nomenclatures,  just  as  it 
doubtless  accounts  for  the  features  they  have  in  common,  such  as  the 
terms  and  suffixes  denoting  the  condition  of  the  connecting  relative. 
On  the  other  hand,  community  of  language  doubtless  accounts  for  the 
similar  phenomena  among  the  Uintah  Ute  and  the  Kawaiisu.  Cer- 
tainly contiguity  of  territory  does  not  account  for  them,  for  the  two 
groups,  at  least  at  the  present  time,  are  far  removed  from  each  other. 
But  if  community  of  language  explains  the  Uintah  Ute  nomenclature, 
what  can  be  said  of  the  Kaibab  Paiute  nomenclature,  which  is  in  a 
dialect  very  similar  to  both  Uintah  Ute  and  Kawaiisu  ?  Kaibab  Paiute 
shows  more  peculiarities  when  compared  to  its  congener  Kawaiisu  than 
does  even  the  extraneous  Tiibatulabal.  Clearly  the  position  of  Kaibab 
Paiute  is  anomalous.  Although  linguistically  close  to  both  Kawaiisu 
and  Uintah  Ute,  and  geographically  intermediate,  it  displays  more 
than  twice  as  many  peculiarities  when  compared  with  Kawaiisu  as 
does  Uintah  Ute.  Dr.  Sapir  remarks  with  regard  to  Uintah  Ute  and 
Kaibab  Paiute  terms  of  relationship :  ' '  Here,  as  so  often,  a  cultural 
dividing  line  runs  clear  across  a  homogeneous  linguistic  group."27 
The  writer  would  go  a  step  farther  and  remark  that,  if  our  evidence 
is  correct,  the  northeastern  extremity  (Uintah  Ute)  of  the  group  is  in 
closer  agreement  with  the  southwestern  extremity  (Kawaiisu)  than 
either  one  is  with  the  middle  (Kaibab  Paiute) .  Hence  the  homogeneous 
linguistic  group  may  be  spoken  of  as  trisected  rather  than  bisected. 


27  A  Note  on  Eeeiprocal  Terms  of  Eelationship  in  America,  Am.  Anthr.,  n.  s., 
xv,  137,  1913. 


UNIVERSITY   OF  CALIFORNIA   PUBLICATIONS  -  (CONTINUED) 

Vol.  7.      1.  The  Emeryville  Shellmound,  by  Max  Uhle.    Pp.  1-106,  plates  1-12,  with 

38  text  figures.    June,  1907 . _ 1.26 

2.  Recent  Investigations  bearing  upon  the  Question  of  the  Occurrence  of 

Neocene  Man  in  the  Auriferous  Gravels  of  California,  by  William 

J.  Sinclair.    Pp.  107-130,  plates  13-14.    February,  1908  ...„ 88 

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4.  Shellmounds  of  the  San  Francisco  Bay  Region,  by  N.  C.  Nelson. 

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Vol.  9.      1.  Yana  Texts,  by  Edward  Sapir,  together  with  Yana  Myths  collected  by 

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7.  Chilula  Texts,   by  Pliny  Earle   Goddard.     Pp.   289-379.     November, 

1914 1.00 

Index,  pp.  381-385. 
Vol.  11.    1.  Elements  of  the  Kato  Language,  by  Pliny  Earle  Goddard.    Pp.  1-176, 

plates  1-45.     October,  1912  2.00 

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February,  1915  10 

6.  Dichotomous  Social  Organization  in  South  Central  California,  by  Ed- 
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Cuesta,  by  J.  Alden  Mason.    Pp.  399-472.    March,  1916  .„ 70 

Index,  pp.  473-479. 
VoL  12.    1.  Composition  of  California  Shellmounds,  by  Edward  Winslow  Gifford. 

Pp.  1-29.     February,  1916 30 

2.  California  Place  Names  of  Indian  Origin,  by  A.  L.  Kroeber.     Pp. 

31-69.     June,   1916   40 

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4.  Miwok  Moieties,  by  Edward  Winslow  Gifford.     Pp.  139-194.     June, 

1916    55 

5.  On  Plotting  the  Inflections  of  the  Voice,  by  Cornelius  B.  Bradley.    Pp. 

195-218,  plates  1-5.    October,  1916 25 

6.  Tiibatulabal  and  Kawaiisu  Kinship  Terms,  by  Edward  Winslow  Gif- 

ford.    Pp.  219-248.     February,  1917  30 

7.  Bandolier's  Contribution  to  the   Study   of   Ancient  Mexican   Social 

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